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THE SVVEETE SONG OF OLD FATHER SIMEON, IN TVVO SERMONS.
THE SWEET SONG OF OLD FATHER SIMEON, IN TVVO SERMONS.
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Luke 2. verse 29 Lord now lettest thou thy seruant depart in peace according to thy word:
Luke 2. verse 29 Lord now Lettest thou thy servant depart in peace according to thy word:
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30 For mine eyes haue seene thy saluation, 31 Which thou hast prepared before the face of all people, 32 A light to be reuealed to the Gentiles,
30 For mine eyes have seen thy salvation, 31 Which thou hast prepared before the face of all people, 32 A Light to be revealed to the Gentiles,
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and the glorie of thy people Israell. and the glory of thy people Israel.
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THis is the sweet song of old father Simeon, wherein is set foorth the ioyfull and peaceable death of the righteous,
THis is the sweet song of old father Simeon, wherein is Set forth the joyful and peaceable death of the righteous,
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after that they haue embraced Christ Iesus with heart and mind vnfainedly as he did, seeing their death is to be the beginning of a better and more ioyfull and pleasant life then the former.
After that they have embraced christ Iesus 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.
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But before we proceede further in it, let vs heare a litle of that which went before.
But before we proceed further in it, let us hear a little of that which went before.
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The Euangelist saith verse 25. And behold, there was a man in Ierusalem, whose name was Simeō:
The Evangelist Says verse 25. And behold, there was a man in Ierusalem, whose name was Simeō:
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this man was iust, & feared God, & waited for the consolation of Israel, and the holy Ghost was vpon him. And a reuelation, &c. Simeon feared God.
this man was just, & feared God, & waited for the consolation of Israel, and the holy Ghost was upon him. And a Revelation, etc. Simeon feared God.
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Religion may wel be called feare, for there is no Religion, where feare is wanting:
Religion may well be called Fear, for there is no Religion, where Fear is wanting:
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for the feare of the Lord is the beginning of wisdome, and this priuiledge hath God giuen to those that feare him, that they neede to feare nothing else.
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.
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And wayted for the consolation of Israel.
And waited for the consolation of Israel.
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Simeon also wayted for the consolation of Israell, vntil he had embraced in his armes, him whom he so long longed to see and feele.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.
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How many wayters be there in the world? yet few waite as Simeon did:
How many waiters be there in the world? yet few wait as Simeon did:
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but some wait for honors, some for riches, some for pleasures, some for ease, some for rewards, some for money, some for a deare yeare,
but Some wait for honours, Some for riches, Some for pleasures, Some for ease, Some for rewards, Some for money, Some for a deer year,
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& some for a golden day as they call it:
& Some for a golden day as they call it:
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but Simeon waited and expected with many a long looke, vntill he had seene and embraced Christ Iesus, the light of the Gentils, the glorie of Israel, the saluation of all that with a faithfull and zealous affection and loue do waite for his coming, to the comfort of the afflicted,
but Simeon waited and expected with many a long look, until he had seen and embraced christ Iesus, 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,
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and to the terrifying of the wicked and vngodly, which haue not alreadie wayted, neither embraced him as Simeon did.
and to the terrifying of the wicked and ungodly, which have not already waited, neither embraced him as Simeon did.
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And wayted for the consolation of Israel.
And waited for the consolation of Israel.
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Faith in all afflictions doth lift vp her head, wayting, in assured hope, beyond all hope,
Faith in all afflictions does lift up her head, waiting, in assured hope, beyond all hope,
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and seeing the clouds scattered ouer her head, yet she is euer comfortable to her selfe, saying, anon it wilbe calme:
and seeing the Clouds scattered over her head, yet she is ever comfortable to her self, saying, anon it will Cam:
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and although all the friends in the world do faile, yet it neuer faileth nor fainteth,
and although all the Friends in the world do fail, yet it never Faileth nor fainteth,
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but euer keepeth promise in that which by the verity of the spirit of God it assureth, vntill her ioy be fulfilled.
but ever Keepeth promise in that which by the verity of the Spirit of God it assureth, until her joy be fulfilled.
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All are not Israelites that are born of Israel. All Are not Israelites that Are born of Israel.
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Simeon was an Israelite indeed, for he wayted for the Messias from God with patiēce and expectation: Simeon was an Israelite indeed, for he waited for the Messias from God with patience and expectation:
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so the spirit of God dwelleth alwayes with thē which alwayes say, Thy will be done.
so the Spirit of God dwells always with them which always say, Thy will be done.
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26 And a reuelation was giuen him.
26 And a Revelation was given him.
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If we wait as he did, the spirit will assure vs as it did him, that we shall see God before we die:
If we wait as he did, the Spirit will assure us as it did him, that we shall see God before we die:
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and they that long in faith to see the ioyes of heauen, the spirit assureth and promiseth faithfully vnto them, that they shall see it.
and they that long in faith to see the Joys of heaven, the Spirit assureth and promises faithfully unto them, that they shall see it.
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27 And he came by the motion of the spirit into the Temple. Simeon came into the Temple at this time by the prouidence of God.
27 And he Come by the motion of the Spirit into the Temple. Simeon Come into the Temple At this time by the providence of God.
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The worldlings wil call it chance, but the Euāgelist wold not chop that in, because it is manifest, that all things come to passe by the prouidence of God, without which there is nothing done.
The worldlings will call it chance, but the Euāgelist 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.
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By this prouidence Rebecca came forth to waite on her fathers cattell, when Abrahams seruant prayed,
By this providence Rebecca Come forth to wait on her Father's cattle, when Abrahams servant prayed,
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and looked for her comming, that he might take her for Isaac to marrie withall.
and looked for her coming, that he might take her for Isaac to marry withal.
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By this prouidence Saul was annointed king by Samuel, when he had no such thought in his heart,
By this providence Saul was anointed King by Samuel, when he had no such Thought in his heart,
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but went about seeking for his fathers Asses that were lost. And he came by the motion of the spirit.
but went about seeking for his Father's Asses that were lost. And he Come by the motion of the Spirit.
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The Diuelled Christ vnto the top of an high mountaine, that he might shew him the glory of the world, which deceiueth vnstable minds:
The Diuelled christ unto the top of an high mountain, that he might show him the glory of the world, which deceiveth unstable minds:
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so would he do you, if you would be led by such a guide;
so would he do you, if you would be led by such a guide;
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but I would not haue you to marke the vaine motions of such a spirit, which leades to nothing but to vanity and pride:
but I would not have you to mark the vain motions of such a Spirit, which leads to nothing but to vanity and pride:
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for after he hath led you to the top, and allured you by carnall pleasures as much as he can,
for After he hath led you to the top, and allured you by carnal pleasures as much as he can,
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if you then fall downe to worship Mammon, and imbrace the world, the same spirit will afterward lead you,
if you then fallen down to worship Mammon, and embrace the world, the same Spirit will afterwards led you,
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nay rather cast you downe from the top of all vnto hell.
nay rather cast you down from the top of all unto hell.
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Therefore I beseech you, and hartily intreate you, that you wold be the seruants of God,
Therefore I beseech you, and heartily entreat you, that you would be the Servants of God,
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and seruants of the spirit of God, to be led by it, to obey it,
and Servants of the Spirit of God, to be led by it, to obey it,
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and to do nothing contrary to his wil that you can refraine, but all those good things which you would were done by you,
and to do nothing contrary to his will that you can refrain, but all those good things which you would were done by you,
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& go thither whither you would come, for all would come to heauen, but all will not go to heauen.
& go thither whither you would come, for all would come to heaven, but all will not go to heaven.
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If you will all heare, I will teach you all, yea I will vndertake this:
If you will all hear, I will teach you all, yea I will undertake this:
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heare and marke my words, and you shall be led by the power of the spirit to our Lord Iesus Christ.
hear and mark my words, and you shall be led by the power of the Spirit to our Lord Iesus christ.
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And I pray vnto the Lord, that I may neuer preach to the condemnation of any among you all;
And I pray unto the Lord, that I may never preach to the condemnation of any among you all;
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yea I wish that euery one of you were more zealous and more godly then my selfe.
yea I wish that every one of you were more zealous and more godly then my self.
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But to whom shal I compare you? euen to the vagabond Iewes, of whom Luke mentioneth in the Acts, that they tooke vpon them to abiure euil spirits, by the name of Iesus whom Paul preached, to whom the euil spirits answered saying, Iesus we know,
But to whom shall I compare you? even to the vagabond Iewes, of whom Lycia mentioneth in the Acts, that they took upon them to abjure evil spirits, by the name of Iesus whom Paul preached, to whom the evil spirits answered saying, Iesus we know,
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and Paul we know, but who are ye? and those which had the euill spirits, ran vpon them & ouercame them,
and Paul we know, but who Are you? and those which had the evil spirits, ran upon them & overcame them,
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so that they fled out of that house naked and wounded:
so that they fled out of that house naked and wounded:
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and thus the deuill preuailed against them at that time, because they sought to worke with anothers instrument, & preuaile with anothers weapon.
and thus the Devil prevailed against them At that time, Because they sought to work with another's Instrument, & prevail with another's weapon.
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If they would haue said, in the name of Iesus whom we preach, they might haue preuailed,
If they would have said, in the name of Iesus whom we preach, they might have prevailed,
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but they thought it sufficiēt that Paul preached him, though they neuer professed him.
but they Thought it sufficient that Paul preached him, though they never professed him.
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And so we leane vpon anothers staf, & think to be saued because God saueth others.
And so we lean upon another's staff, & think to be saved Because God Saveth Others.
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We shall be dealt withall as were those vagabond Iewes:
We shall be dealt withal as were those vagabond Iewes:
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for he will answer, such I know, and such I know, but who are ye? Therfore it behoueth vs al to pray vnto the Lord, that he wold furnish vs with weapōs to encounter against all the euill motions of the spirit of Sathan, that we may ouercome,
for he will answer, such I know, and such I know, but who Are you? Therefore it behooves 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 Sathan, that we may overcome,
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and not be ouercome and put to flight, like those vagabond Iewes, but that we may haue oyle alwayes in our lampes burning,
and not be overcome and put to flight, like those vagabond Iewes, but that we may have oil always in our lamps burning,
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and alwayes armed with watchfulnesse against our enemies, lest Sathan steale vpon vs vnawares, in the darke,
and always armed with watchfulness against our enemies, lest Sathan steal upon us unawares, in the dark,
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& lead vs to fulfill his lusts, & spoile vs, and strip vs, & leaue vs starke naked.
& led us to fulfil his Lustiest, & spoil us, and strip us, & leave us stark naked.
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27 And he came by the motion of the spirit into the Temple, &c.
27 And he Come by the motion of the Spirit into the Temple, etc.
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If we would thinke that his spirit doth leade vs into the Temple, we would marke very diligently the motions thereof when we are there,
If we would think that his Spirit does lead us into the Temple, we would mark very diligently the motions thereof when we Are there,
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whether it speaketh to vs in our owne soules by the mouth of the minister of God, who is the minister not of the letter,
whither it speaks to us in our own Souls by the Mouth of the minister of God, who is the minister not of the Letter,
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but of the spirit and grace of God.
but of the Spirit and grace of God.
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27 And when the parents brought in the child Iesus to do for him according to the custome of the Law.
27 And when the Parents brought in the child Iesus to do for him according to the custom of the Law.
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28 Then he tooke him in his armes.
28 Then he took him in his arms.
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Happy Simeō embracing Christ, but not happy that he embraced him with his hāds, but therfore happy because he embarced him in heart.
Happy Simeō embracing christ, but not happy that he embraced him with his hands, but Therefore happy Because he embarced him in heart.
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Happy are they and blessed which see the things which ye see, and the eares that heare the things that ye heare, saith Christ:
Happy Are they and blessed which see the things which the see, and the ears that hear the things that you hear, Says christ:
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but cursed are we, that hearing and seeing do not repent:
but cursed Are we, that hearing and seeing do not Repent:
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for we cannot be blessed by hearing and seeing only, vnlesse we heare & see with profit,
for we cannot be blessed by hearing and seeing only, unless we hear & see with profit,
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so that we in heart embrace Christ.
so that we in heart embrace christ.
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But we will obiect that we are Israelites, and are circumcised, and haue receiued the Sacrament of Christs bloud, that we might be his people and he our God:
But we will Object that we Are Israelites, and Are circumcised, and have received the Sacrament of Christ blood, that we might be his people and he our God:
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but this will not excuse vs, nor make vs seeme anie thing better in the sight of God,
but this will not excuse us, nor make us seem any thing better in the sighed of God,
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but rather worse, if we haue not ceased to embrace the world, to embrace vanities, & haue vnfainedly embraced the word of God, and also the Lord Iesus Christ.
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 Iesus christ.
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For it is said, that Christ came amongst his owne, & his owne receiued him not:
For it is said, that christ Come among his own, & his own received him not:
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but therefore accursed are so many of them as reiect their owne saluation, which being freely offred vnto them, will not stretch forth their hands to receiue it, that is, will not attend with their eares to heare it,
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,
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or at least will not enlarge their heartes to embrace it. And praysed.
or At least will not enlarge their hearts to embrace it. And praised.
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If Samuel had heard the first time that God called him, then God needed not to call him the second or the third.
If Samuel had herd the First time that God called him, then God needed not to call him the second or the third.
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If Peter had marked the crowing of the cocke at the first time as he did at the third, the cocke needed not to crow thrise.
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.
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Now therfore, when you heare the same sound againe which you haue heard before, remēber now that the cocke croweth the second time: Now Therefore, when you hear the same found again which you have herd before, Remember now that the cock croweth the second time:
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for you know what discommodity doth come by negligence, & what commodity by attention: for if you attend & follow, iustice shalbe swallowed vp of mercy. Simeon praysed God. Simeon was thankfull.
for you know what discommodity does come by negligence, & what commodity by attention: for if you attend & follow, Justice shall swallowed up of mercy. Simeon praised God. Simeon was thankful.
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Here is the example, but where be they that follow it? If nine leapers be clensed,
Here is the Exampl, but where be they that follow it? If nine leapers be cleansed,
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yet but one returneth to giue thanks, then one is all. Vnthankfulnesse is the first guest that sitteth at the table;
yet but one returns to give thanks, then one is all. Unthankfulness is the First guest that Sitteth At the table;
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for some will not sticke to say, that they neuer said grace since they were children,
for Some will not stick to say, that they never said grace since they were children,
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but if they had said they neuer had grace since they were children, I would rather beleeue them.
but if they had said they never had grace since they were children, I would rather believe them.
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Do you not say, Giue vs this day our dayly bread? If you do, for.
Do you not say, Give us this day our daily bred? If you do, for.
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shame say so no more, begge no more at Gods hands, vntill you bee more thankfull for that you haue receiued.
shame say so no more, beg no more At God's hands, until you be more thankful for that you have received.
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For behold, the heauens frowne vpon you for your sins, and the earth denieth her fruite,
For behold, the heavens frown upon you for your Sins, and the earth Denieth her fruit,
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and is become barren, because of your vnthankfulnesse. And praised God, and said, &c.
and is become barren, Because of your unthankfulness. And praised God, and said, etc.
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Here Simeon prayed & praised God, yet but in few words, for God delighteth not in much babling, he prayed not like the Ethnicks, the Pharisies,
Here Simeon prayed & praised God, yet but in few words, for God delights not in much babbling, he prayed not like the Ethnics, the Pharisees,
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or the Priests of Baal, but Simeon praied with the heart like Moses, and was heard.
or the Priests of Baal, but Simeon prayed with the heart like Moses, and was herd.
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And said: He ioyfully praysing God spake, yea sweetly as it were sung it. Though you sing all Dauids Psalmes ouer, and haue not Dauids spirit, it profiteth nothing:And said: He joyfully praising God spoke, yea sweetly as it were sung it. Though you sing all David Psalms over, and have not David Spirit, it profiteth nothing:
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and though Dauid was heard when he sung them, yet you cannot be heard. Therefore let vs pray so, that our prayers may be heard.
and though David was herd when he sung them, yet you cannot be herd. Therefore let us pray so, that our Prayers may be herd.
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But we cannot with the heart, and so that we may be heard pray, if we turne away our eares from the word:
But we cannot with the heart, and so that we may be herd pray, if we turn away our ears from the word:
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for so doing, whatsoeuer prayers we make, they are abhominable. Therefore let vs heare so, that hearing we may profit by it.
for so doing, whatsoever Prayers we make, they Are abominable. Therefore let us hear so, that hearing we may profit by it.
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Let vs not heare still so vnprofitably as we were wōt to do: if we do, it shall be required at our hands.
Let us not hear still so unprofitably as we were wont to do: if we do, it shall be required At our hands.
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Do you thinke you shall neuer be called to account of that which I haue preached vnto you,
Do you think you shall never be called to account of that which I have preached unto you,
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& therefore as soone as ye are gone out of this place, all is shut vp,
& Therefore as soon as you Are gone out of this place, all is shut up,
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and all is forgotten, God is exempted frō your minds? Our Sauiour Christ saith, the word that I speake vnto you shall iudge you at the last day.
and all is forgotten, God is exempted from your minds? Our Saviour christ Says, the word that I speak unto you shall judge you At the last day.
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Marie is cōmended, for that she heard our Sauiour verie diligently, laying vp his words in her heart,Marry is commended, for that she herd our Saviour very diligently, laying up his words in her heart,
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and Iacob was wiser then all his children, in that hee remembred the dreame of Ioseph vntill he saw it fulfilled.
and Iacob was Wiser then all his children, in that he remembered the dream of Ioseph until he saw it fulfilled.
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Those that loue the Lord with an vnfained loue; do gladly heare his voice & become obedient.
Those that love the Lord with an unfeigned love; do gladly hear his voice & become obedient.
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My sheepe heare my voyce, saith Christ:My sheep hear my voice, Says christ:
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and they that loue the Arke as Dauid did, will daunce about the Arke as Dauid did,
and they that love the Ark as David did, will dance about the Ark as David did,
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and that with ioy and gladnesse.
and that with joy and gladness.
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Isaac was a good man, his name signified laughter, wherby was shewed what ioy and laughter there should be about Christ Iesus, Isaac was a good man, his name signified laughter, whereby was showed what joy and laughter there should be about christ Iesus,
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for he was the figure, the truth was Christ himself.
for he was the figure, the truth was christ himself.
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The Virgin song whē she knew that she should beare him, the Angels song ioyfully whē he was borne,
The Virgae song when she knew that she should bear him, the Angels song joyfully when he was born,
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& Simeon song when he was brought into the Tēple.
& Simeon song when he was brought into the Temple.
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If Simeon had not longed, and so waited for the consolation, should he now haue had this ioy and exultation? he could not haue felt it,
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,
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for as our desire is, so is our ioy.
for as our desire is, so is our joy.
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And surely therefore we receiue not sound comfort, or feele small ioy by the preaching of the Gospell,
And surely Therefore we receive not found Comfort, or feel small joy by the preaching of the Gospel,
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because we with longing wait not for it, we haue no liuely desire of it, we hunger and thirst not after it.
Because we with longing wait not for it, we have no lively desire of it, we hunger and thirst not After it.
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Lord now lettest thou thy seruant depart.
Lord now Lettest thou thy servant depart.
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Simeon waiting for the consolation of Israell, longing to see the Sauior, was like the hart panting for the water brooks, till he had beheld his best beloued:Simeon waiting for the consolation of Israel, longing to see the Saviour, was like the heart panting for the water brooks, till he had beheld his best Beloved:
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but as soone as he had taken him in his armes whom his soule desired to see, he so thirsted for death, that he thencefoorth thought of, sought after, besought God for nothing,
but as soon as he had taken him in his arms whom his soul desired to see, he so thirsted for death, that he thenceforth Thought of, sought After, besought God for nothing,
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but to leaue this life, and hence to depart: for he forthwith singing, prayed: Now lettest thou thy seruant depart.
but to leave this life, and hence to depart: for he forthwith singing, prayed: Now Lettest thou thy servant depart.
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But do you (say some) commend him herein? did he well? May not any man desire death? may not the fastned 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 returne to his owne countrey, in freedome to liue amongst his sweete friendes? Are we not strangers here,
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 man imprisoned among bitter enemies, desire to be Set At liberty, to return to his own country, in freedom to live among his sweet Friends? are we not Strangers Here,
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and by vnpeaceable most deadly enemies, our owne flesh, the world, and the diuell, held prisoners in the chaines of sin,
and by unpeaceable most deadly enemies, our own Flesh, the world, and the Devil, held Prisoners in the chains of since,
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& manifold infirmities? and is not our home heauen, and the Saincts and Angels our most deare friends? No maruell then that Simeon here desireth to be loosed, or let depart:
& manifold infirmities? and is not our home heaven, and the Saints and Angels our most deer Friends? No marvel then that Simeon Here Desires to be loosed, or let depart:
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and Paul professeth he desired to be dissolued or vnlosed, as ships in a strange land fastned,
and Paul Professes he desired to be dissolved or vnlosed, as ships in a strange land fastened,
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as straungers amongst cruell enemies imprisoned. They were vnnaturall if they did not, it were vnreasonable to require they should not:
as Strangers among cruel enemies imprisoned. They were unnatural if they did not, it were unreasonable to require they should not:
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for we not onely may thinke it lawfull, but must also acknowledge it, euen a necessarie dutie to desire death.
for we not only may think it lawful, but must also acknowledge it, even a necessary duty to desire death.
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For is there till then in vs any perfect, yea any pure obedience of God? doth not sinne 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 againe,
For is there till then in us any perfect, yea any pure Obedience of God? does 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,
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and Adam thrust out of Paradise, would faine haue beene within againe:
and Adam thrust out of Paradise, would feign have been within again:
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how much more should we be desirous to be setled in the true Paradise in assurance neuer to bee put from thence? Therefore also it is not onely our dutie to desire death,
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,
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but also as soone as any clearly seeth Christ, presently he desireth to dye.
but also as soon as any clearly sees christ, presently he Desires to die.
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For though his state be neuer so pleasant, though his life be most delightfull, though he excell in riches,
For though his state be never so pleasant, though his life be most delightful, though he excel in riches,
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and pleasures, and honors, and knowledge, and glorie, and farre exceede all that euer were:
and pleasures, and honours, and knowledge, and glory, and Far exceed all that ever were:
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yet at the sight of Christ he euen reioyceth to forgo all, the loue of the world falling away like the mantell of Elias when he was rapt into heauen,
yet At the sighed of christ he even rejoices to forgo all, the love of the world falling away like the mantel of Elias when he was rapt into heaven,
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and so crieth with the Apostle, I desire to be dissolued, that he may be with Christ.
and so cries with the Apostle, I desire to be dissolved, that he may be with christ.
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For Christ is light, and as soone as they see him, they see also themselues and the worlds false happinesse:
For christ is Light, and as soon as they see him, they see also themselves and the world's false happiness:
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his glorie, and their shame and filthinesse, which maketh them wish for death, that they may ceasse to sinne against God,
his glory, and their shame and filthiness, which makes them wish for death, that they may cease to sin against God,
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and perfectly please him, and enioy true happinesse with him: for all sin is bloud in their eyes, and all worldly pleasures vanities.
and perfectly please him, and enjoy true happiness with him: for all since is blood in their eyes, and all worldly pleasures vanities.
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But why then (say you) haue Heman the Ezrachite. Psal. 88. 15. 16. 17. and Ezekiah that godly King Isa. 38. 10. 12. 13. 14. & that man after Gods owne heart, the sweete singer of Israell, Dauid, Psalm. 6. 4. & 30. 8. 9. so prayed,
But why then (say you) have Heman the Ezrachite. Psalm 88. 15. 16. 17. and Hezekiah that godly King Isaiah 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,
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and taught others to pray against death? Why? Because they all were, and would haue others to be in the feruent loue of God, both to die, and to liue desirous:
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:
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to liue, that they might amongst men vphold and further the true worship of God, so to saue their brethrens soules, and aduaunce the glory of God the more:
to live, that they might among men uphold and further the true worship of God, so to save their Brothers' Souls, and advance the glory of God the more:
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to die, that they might perfectly obeying God, fully please him, and freede from all euill, enioying all good, with him most blessedly liue.
to die, that they might perfectly obeying God, Fully please him, and freed from all evil, enjoying all good, with him most blessedly live.
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For not onely the Apostle Paule, but all these, and who so euer are grounded in the faith of Christ,
For not only the Apostle Paul, but all these, and who so ever Are grounded in the faith of christ,
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but especially all that haue strong hope to aduance the honour of God are in a strait,
but especially all that have strong hope to advance the honour of God Are in a strait,
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as the Apostle speaketh Phil. 1. 23. and crusht on both sides, euen with two contrary desires:
as the Apostle speaks Philip 1. 23. and crushed on both sides, even with two contrary Desires:
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to be with Christ, which is best of all for themselues, and to continue amongst men, which is most needefull for them.
to be with christ, which is best of all for themselves, and to continue among men, which is most needful for them.
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So that this remaineth a manifest most necessary dutie, and of all that haue truely as Simeon beleeued in Christ, performed,
So that this remains a manifest most necessary duty, and of all that have truly as Simeon believed in christ, performed,
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namely thenceforth still to desire death, though they also withall life: life for others, death for themselues.
namely thenceforth still to desire death, though they also withal life: life for Others, death for themselves.
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Yet all that desire death performe not a duty: for the wicked often desire to die, but not duly:
Yet all that desire death perform not a duty: for the wicked often desire to die, but not duly:
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for though they wish sometimes for it, and be willing also to abide it: yet do they not in heart desire it;
for though they wish sometime for it, and be willing also to abide it: yet do they not in heart desire it;
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because they thinke it not a thing in the ordinance of God good, & that for them,
Because they think it not a thing in the Ordinance of God good, & that for them,
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but vtterly hate it, holding it an extreame euill.
but utterly hate it, holding it an extreme evil.
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For they acknowledge as the truth is, it will depriue them of all their delights which here they desire,
For they acknowledge as the truth is, it will deprive them of all their delights which Here they desire,
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and they cannot but at least feare, it will take from them all pleasure, and bring them to easelesse,
and they cannot but At least Fear, it will take from them all pleasure, and bring them to easeless,
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& yet endlesse paine, and torments intollerable, and yet vnspeakeable. For the sentence of the vnchangeable God is already giuen.
& yet endless pain, and torments intolerable, and yet unspeakable. For the sentence of the unchangeable God is already given.
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The fear full, and vnbeleeuing, and the abhominable, & murtherers, and whoremongers, and sorcerers, & Idolaters,
The Fear full, and unbelieving, and the abominable, & murderers, and whoremongers, and sorcerers, & Idolaters,
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and all lyers, shall haue their part in the lake which burneth with fire and brimstone, which is the second death.
and all liars, shall have their part in the lake which burns with fire and brimstone, which is the second death.
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And the iust iudge shall say to all workers of iniquity, Go accursed into hell fire prepared for the diuell and his angels.
And the just judge shall say to all workers of iniquity, Go accursed into hell fire prepared for the Devil and his Angels.
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Hell fire, where the worme neuer dieth, and the fire neuer goeth out. Whereupon this the Prophet auoucheth, There is no peace to the wicked saith my God.
Hell fire, where the worm never Dieth, and the fire never Goes out. Whereupon this the Prophet avoucheth, There is no peace to the wicked Says my God.
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For in their strongest hope, they feele a stinging feare, their greatest confidence is not without trembling of conscience.
For in their Strongest hope, they feel a stinging Fear, their greatest confidence is not without trembling of conscience.
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Therefore fearing the euent of death to be for them (as indeed it is) most horrible, they vtterly abhor it, they detest it extreamely.
Therefore fearing the event of death to be for them (as indeed it is) most horrible, they utterly abhor it, they detest it extremely.
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How then (say some) should they seeke death so eagerly? how should they murder themselues so willingly? They do it not altogether willingly,
How then (say Some) should they seek death so eagerly? how should they murder themselves so willingly? They do it not altogether willingly,
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but wittingly, not freely, but forced with feare of some supposed greater euill:
but wittingly, not freely, but forced with Fear of Some supposed greater evil:
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the troubles of this world, the anguish of bodie, the horrour of minde, they are most impatient of, they cannot, they will not endure them,
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,
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and thereupon they sometimes prefer death before life, lesse willing to liue in vexation, then dying to trie,
and thereupon they sometime prefer death before life, less willing to live in vexation, then dying to try,
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whether they shall feele what they feare, euen deserued damnation:
whither they shall feel what they Fear, even deserved damnation:
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for they are neuer willing to die, but vnwilling to liue often, and so worke themselues endlesse woe in hope of supposed happinesse, abhorring life, not truely desiring death.
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.
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For how die they, when they must voluntarily bereaue themselues of life? not in loue of God lōging to please him, performing al seruice to him:
For how die they, when they must voluntarily bereave themselves of life? not in love of God longing to please him, performing all service to him:
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but either in paine of body, or else anguish of minde, either raging that they cannot satisfie their lusts,
but either in pain of body, or Else anguish of mind, either raging that they cannot satisfy their Lustiest,
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or haue lost outward things immoderatly loued, or fearing, if they die, deserued torments, if they liue, they shall either continue in felt horror, or leese hoped for honour:
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 lose hoped for honour:
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either impatient of Gods rod, fretting against him that they so heauily feele his furie,
either impatient of God's rod, fretting against him that they so heavily feel his fury,
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and cannot fiercely fulfill their malicious minds, or freely feede on the rest of their fleshly lusts,
and cannot fiercely fulfil their malicious minds, or freely feed on the rest of their fleshly Lustiest,
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or impotent in their desire of some false fondly conceiued good hoping, with dreadfull doubting, by death to better their state, they choose rather to prooue the truth of Gods threats,
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 Treats,
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and of the terrors of their trembling minds, then in life to remaine any longer, rather abhorring life,
and of the terrors of their trembling minds, then in life to remain any longer, rather abhorring life,
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then any way truely desiring death.
then any Way truly desiring death.
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Therefore in that Simeon duly desired death, that which we heard of Simeon in the beginning is proued true, to wit that hee was iust and feared God.
Therefore in that Simeon duly desired death, that which we herd of Simeon in the beginning is proved true, to wit that he was just and feared God.
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For none but the truly religious, none but they that by faith are assured they are before God righteous, can rightly desire death.
For none but the truly religious, none but they that by faith Are assured they Are before God righteous, can rightly desire death.
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For who would desire a change but for the better? But all that are ignorant of God, all the vnfaithfull what knowledge soeuer they haue, cannot be in better case dead,
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,
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then they are now in liuing though most miserably pained:
then they Are now in living though most miserably pained:
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nay they cannot be without iust feare when they forgo this life, to feele for euer the second death.
nay they cannot be without just Fear when they forgo this life, to feel for ever the second death.
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But the faith full hauing their consciences quiet, & also ioyfull in Christ, free from the feare of that death they haue deserued,
But the faith full having their Consciences quiet, & also joyful in christ, free from the Fear of that death they have deserved,
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and assured by death to passe to that life which God to all faithfull hath promised, earnestly wish to die in feruent loue of God,
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,
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and zeale of his glory, that so they may cease from offending their good God, and neuer cease magnifying his mercy;
and zeal of his glory, that so they may cease from offending their good God, and never cease magnifying his mercy;
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shewing thereby that they are wearie of the seruice and bondage of Sathan and sin,
showing thereby that they Are weary of the service and bondage of Sathan and since,
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and assured after death to enioy the true lif, most fully glorifying God, & most perfectly pleasing him for euer.
and assured After death to enjoy the true life, most Fully glorifying God, & most perfectly pleasing him for ever.
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And therefore also they desire death, not shortning their life, but waiting his leasure and calling, therby glorifying God as in their liues they haue done, & sought to do.
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.
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For man was not borne at his owne will, and therfore may not die at his owne pleasure.
For man was not born At his own will, and Therefore may not die At his own pleasure.
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Therefore they beg it of God, referring themselues euer to his good will, when, where, and how by death they shal glorify him:
Therefore they beg it of God, referring themselves ever to his good will, when, where, and how by death they shall Glorify him:
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stil desiring it, but neuer wilfully procuring it.
still desiring it, but never wilfully procuring it.
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If any obiect that Sāpson pluckt the house on his own head aswel as on the Philistins, we must vnderstand that Sampson was a figure of Christ,
If any Object that Sāpson plucked the house on his own head aswell as on the philistines, we must understand that Sampson was a figure of christ,
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and therefore as it were offring himselfe to God a sacrifice, first prayed, and then glorified God at his death, more then all his life, in killing so many of Gods enemies.
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.
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And because they wait the Lords leasure, they not onely wilfully murder not themselues, but are careful also lest foolishly vnwittingly they hasten it.
And Because they wait the lords leisure, they not only wilfully murder not themselves, but Are careful also lest foolishly unwittingly they hasten it.
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For all they are guilty of their own bloud, that either by foole-hardy, rash, or vnwise behauing,
For all they Are guilty of their own blood, that either by foolhardy, rash, or unwise behaving,
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or with surfets, drunkennesse, or any intemperate vsing of themselues shorten their life. Yea though they tender their liues neuer so deare, yet are they in the guilt,
or with Surfeits, Drunkenness, or any intemperate using of themselves shorten their life. Yea though they tender their lives never so deer, yet Are they in the guilt,
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because they willingly vse the meanes that brings death.
Because they willingly use the means that brings death.
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Simeon had seene much in his many daies, but when hee saw Christ, he was vnwilling to liue any longer to see more.Simeon had seen much in his many days, but when he saw christ, he was unwilling to live any longer to see more.
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His desire accomplished, his long longing at length satisfied, his feruent expectation with free ioy now fulfilled, It is inough saith Simeon, that I haue seene my Sauiour,
His desire accomplished, his long longing At length satisfied, his fervent expectation with free joy now fulfilled, It is enough Says Simeon, that I have seen my Saviour,
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as Iacob said, It is enough that my sonne Ioseph liueth.
as Iacob said, It is enough that my son Ioseph lives.
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How much more then should we be satisfied with this, & in al thankfulnesse rest in it, that we haue seene Christ, not as Simeon in weaknesse & basenesse,
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,
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but victorious, most glorious, ouer sin, death and hell triumphing, and are more assured then Iacob was, that he not as Ioseph vnder Pharaoh in Egypt liueth,
but victorious, most glorious, over since, death and hell triumphing, and Are more assured then Iacob was, that he not as Ioseph under Pharaoh in Egypt lives,
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but in heauen with his father in highest maiestie raigneth Lord ouer all, hauing all power both in heauen and earth:
but in heaven with his father in highest majesty Reigneth Lord over all, having all power both in heaven and earth:
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and moreouer where he is, thither shall we come, and be like him, & with him as fellow-heires raigne in the kingdome of our fathere for euer?
and moreover where he is, thither shall we come, and be like him, & with him as fellow-heirs Reign in the Kingdom of our father for ever?
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Simeon knew Christ as soone as he saw him, and embraced him as soone as he knew him, Simeon knew christ as soon as he saw him, and embraced him as soon as he knew him,
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and enioyed him as soone as he embraced him:
and enjoyed him as soon as he embraced him:
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so some know the word of God as soone as they heare it, and beleeue it as soone as they know it,
so Some know the word of God as soon as they hear it, and believe it as soon as they know it,
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and feele the comfort of it as soone as they beleeue it.
and feel the Comfort of it as soon as they believe it.
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But others heare it as though they hard it not, like deaffe adders which stop their eares at the voice of the charmer.
But Others hear it as though they heard it not, like deaf Adders which stop their ears At the voice of the charmer.
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So Pharao would not heare the voice of Moses, nor Baals priests the voice of Elias: & others though they know it,
So Pharaoh would not hear the voice of Moses, nor Baal's Priests the voice of Elias: & Others though they know it,
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yet wil not beleeue it, as if God were vntrue. So al malicious wretches that prefer the pleasurs of sin before the glory of God.
yet will not believe it, as if God were untrue. So all malicious wretches that prefer the pleasures of since before the glory of God.
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And others though they beleeue it, yet can they not either presently, or when they will, feele the comfort of it much lesse the ioy which is offred by it,
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,
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namely the hart oppressed, the desolate afflicted soule. The seed is not cast all on a heape, but it is cast abroade:
namely the heart oppressed, the desolate afflicted soul. The seed is not cast all on a heap, but it is cast abroad:
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therefore where be the fruites of the spirit that you haue brought forth? for the spirit of God is not like a dead potion in the stomach, which worketh not,
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 works not,
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neither can we haue this spirit in vs and feele it not.
neither can we have this Spirit in us and feel it not.
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For if thou hast it, it will leade thee as it did longing Simeon, as we haue hitherto seene, to the Temple,
For if thou hast it, it will lead thee as it did longing Simeon, as we have hitherto seen, to the Temple,
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and when thou art there, it will lead thee to Christ, and when thou hast receiued and embraced him, it will possesse thee with ioy & so with thankfulnesse,
and when thou art there, it will led thee to christ, and when thou hast received and embraced him, it will possess thee with joy & so with thankfulness,
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and godly care to keepe him and to entertaine him, and to be obedient vnto him:
and godly care to keep him and to entertain him, and to be obedient unto him:
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nay also with a longing to be loosed hence, and euermore perfectly to please him. Therefore beloued, iudge your selues, that ye be not iudged of the Lord. Thy seruant.
nay also with a longing to be loosed hence, and evermore perfectly to please him. Therefore Beloved, judge your selves, that you be not judged of the Lord. Thy servant.
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The godly would not leaue this priuiledge for all the riches in the world, for that they are the seruants of God, fellows to Princes and Angels:
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:
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for we serue him whom Dauid, Salomon, Ezechias, Iosias serued:
for we serve him whom David, Solomon, Hezekiah, Iosias served:
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yea to whom a thousand thousands, Dan. 7. 10. euen innumerable Angels minister, Heb. 12. 22. euen him who is most blessed for euer.
yea to whom a thousand thousands, Dan. 7. 10. even innumerable Angels minister, Hebrew 12. 22. even him who is most blessed for ever.
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Euery seruing-man beares the cognisance of his master vpon his sleeue.
Every Serving man bears the cognisance of his master upon his sleeve.
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What then will the Lord say when he commeth and findeth vs marked with the badge of Sathan? Surely he will say, giue vnto Sathan that which is Sathans.
What then will the Lord say when he comes and finds us marked with the badge of Sathan? Surely he will say, give unto Sathan that which is Satan's.
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But all the houses of Israell are sprinkled with the bloud of the Lambe, and all the mourners in Ierulalem are marked,
But all the houses of Israel Are sprinkled with the blood of the Lamb, and all the mourners in Ierulalem Are marked,
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and all the chosen are sealed with the seale of the liuing God.
and all the chosen Are sealed with the seal of the living God.
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Well, was it said the poore receiue the Gospell? The yong men are more forward in the truth,
Well, was it said the poor receive the Gospel? The young men Are more forward in the truth,
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and more zealous then the aged, the sonne then his father, the seruant then his maister.
and more zealous then the aged, the son then his father, the servant then his master.
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Once the yonger brother stole away the blessing from the elder, therefore the elder hated him euen for his zeale.
Once the younger brother stole away the blessing from the elder, Therefore the elder hated him even for his zeal.
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And when was Iacob 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 euer we heare of them to be in their youth,
And when was Iacob 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,
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yea they were zealous in the Lords businesse. Age hindred not Noah from building of the Arke when God commanded him:
yea they were zealous in the lords business. Age hindered not Noah from building of the Ark when God commanded him:
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age hindred not Simeon from reioycing and mirth when he beheld and embraced the Lord Iesus Christ.
age hindered not Simeon from rejoicing and mirth when he beheld and embraced the Lord Iesus christ.
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Then old Simeon embraced Christ, & he enioyed him with heartie ioy in zele, but now where is old Simeon? there be but few of them to be seene coming to the temple to receiue 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,
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but now yong men receiue him, yong Simeons, yong Daniels, yong Samuels, yong Timothies, and yong Onesimus, and the yong infants begin to speake againe.
but now young men receive him, young Simeons, young Daniel's, young Samuels, young Timothies, and young Onesimus, and the young Infants begin to speak again.
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The yong haue him, they are zealous, and I hope they wil keepe him though old men neglect him.
The young have him, they Are zealous, and I hope they will keep him though old men neglect him.
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Sathan thou hast too much for nothing alreadie. In peace, &c. Christ brings peace with him, not the peace of the world, but that peace which passeth all vnderstanding, My peace I leaue with you.
Sathan thou hast too much for nothing already. In peace, etc. christ brings peace with him, not the peace of the world, but that peace which passes all understanding, My peace I leave with you.
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Ioh. 14. 27. My peace remaine with you, saith he.John 14. 27. My peace remain with you, Says he.
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Our peace is laid vp in Christ, and all the peace we haue, we haue by him, else it is not true peace.
Our peace is laid up in christ, and all the peace we have, we have by him, Else it is not true peace.
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Simeon was iust, and feared God in his life, and therefore he departed in peace:Simeon was just, and feared God in his life, and Therefore he departed in peace:
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so marke the end of the iust, and follow their steps, and you shall then depart in peace,
so mark the end of the just, and follow their steps, and you shall then depart in peace,
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like the lābe vpon the crosse.
like the lamb upon the cross.
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Faine would Balaam die the death of the righteous, but Balaam must then liue the life of the righteous,
Faine would balaam die the death of the righteous, but balaam must then live the life of the righteous,
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therefore all men looke to this.
Therefore all men look to this.
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Happie are they that depart in peace, who when death saith feare, and the Serpent saith despaire,
Happy Are they that depart in peace, who when death Says Fear, and the Serpent Says despair,
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then say by the spirit to the flesh, crouch, and bid the Serpent flie while death openeth the prison doores.
then say by the Spirit to the Flesh, crouch, and bid the Serpent fly while death Openeth the prison doors.
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If the Papists wold haue men to depart in peace, they wold neuer say, that those which depart go to Purgatorie:
If the Papists would have men to depart in peace, they would never say, that those which depart go to Purgatory:
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for so by their owne saying, the worst part is behind.
for so by their own saying, the worst part is behind.
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For they affirme, that the paine thereof is far grieuouser then any that in this life may be sustained.
For they affirm, that the pain thereof is Far grieuouser then any that in this life may be sustained.
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But againe some say, this Purgatory is in the earth neare to hel, & so it is too far from heauē to be saued.
But again Some say, this Purgatory is in the earth near to hell, & so it is too Far from heaven to be saved.
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Some say, they are punished there by fire, and some say by water, & some say by fire & water.
some say, they Are punished there by fire, and Some say by water, & Some say by fire & water.
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Some lastly say, that the good Angels torment, & others say, that the euill spirits do it.
some lastly say, that the good Angels torment, & Others say, that the evil spirits do it.
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In this variety of most vncomfortable opinions, how is it possible hence to depart in peace? But we must vnderstand, it is a painted sepulcher, made for the pāpering of the liuing, not for the punishing, nor purifying of the dead.
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 pampering of the living, not for the punishing, nor purifying of the dead.
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For the locust of Rome doth liue altogether by such Trētals & by such traditions,
For the locust of Room does live altogether by such Trentals & by such traditions,
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and this is the profitablest dreame that euer any of them dreamed, but it is manifest by the word of God, that where the tree falleth, there it lyeth, and shall lye for euer.
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 falls, there it lies, and shall lie for ever.
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Diues and Lazarus are dead, and where they are, thither shall we all go.Diues and Lazarus Are dead, and where they Are, thither shall we all go.
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Sathan hath many sleights to deceiue vs, of which this is one of the greatest, to bring vs from the word of God to dreames & traditions,
Sathan 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,
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and thinges inuented by the braines of mortall men which haue not the spirit of God in them. According to thy word.
and things invented by the brains of Mortal men which have not the Spirit of God in them. According to thy word.
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All the seed falleth not into good ground, & therefore though I haue shewed you it is vngodly,
All the seed falls not into good ground, & Therefore though I have showed you it is ungodly,
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as being not according to the word, some thinke it but a small matter to say for the dead, Lord haue mercie vpon them, at least they thinke it as it were a veniall sinne, if it be a sinne.
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 lest they think it as it were a venial sin, if it be a sin.
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But let vs take heede how we make trifles of sinnes, for there is no dallying with God, who is iealous as a consuming fire,
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,
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when his people make such smal accoūt of his words.
when his people make such small account of his words.
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Other demaund whether it be not better to say, God be with thē, then the diuell be with them, both which are naught and to be eschued.
Other demand whither it be not better to say, God be with them, then the Devil be with them, both which Are nought and to be Eschewed.
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And herein they aske this question, like a thiefe who hauing robbed a man by the high way,
And herein they ask this question, like a thief who having robbed a man by the high Way,
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and being taken with it, and demaunded why he did such a villanie, saith;
and being taken with it, and demanded why he did such a villainy, Says;
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is it not better to rob him then to kill him? as though he must needes do the one of them:
is it not better to rob him then to kill him? as though he must needs do the one of them:
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then what shamelesse answer is this? for it is manifest, that of two euils none is to be chosen.
then what shameless answer is this? for it is manifest, that of two evils none is to be chosen.
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Some will say, it is a testimonie of our good will. To such we must reply saying, so it is a testimonie of your ignorance:
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:
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and then after a litle conference they will graunt, that indeed it doth not profite them.
and then After a little conference they will grant, that indeed it does not profit them.
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Then we must reply and say, God hath made all things to profit vs, and hath commanded that nothing be vsed vnprofitably, no not so much as a vaine word speaking, saying, that for euery idle word we must giue account at the day of iudgemēt.
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 judgement.
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Then they reply againe saying, if it do them no good, it doth thē no harme. Then they reply again saying, if it do them no good, it does them no harm.
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But we must reply & say, it were good to beware least it do thy selfe harme.
But we must reply & say, it were good to beware lest it do thy self harm.
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Another sort will reply and say, I pray God I neuer do worse. But to such we must answer, I pray God you may do better:
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:
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and you should first know whether you do not harme before you do it.
and you should First know whither you do not harm before you do it.
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For indeed it must proceed of harme being spokē in doubting without faith, for if you beleeued that they were layd vp in peace whom you pray for, what need you pray for them at all? But it shewes an vnbeleeuing heart,
For indeed it must proceed of harm being spoken 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,
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and we know that whatsoeuer is not of faith is sinne, & the Lord will say of thē, who hath required those things at your hands? you haue wrought vanities.
and we know that whatsoever is not of faith is sin, & the Lord will say of them, who hath required those things At your hands? you have wrought vanities.
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Now therefore you will not leaue it, because you vsed it:
Now Therefore you will not leave it, Because you used it:
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then will you say also, we will not leaue our lying, nor our swearing, nor our cursing, because we haue vsed it.
then will you say also, we will not leave our lying, nor our swearing, nor our cursing, Because we have used it.
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It will greiue me if I heare you vse these speeches hereafter, hauing no reason nor proofe of Scripture to maintaine it by,
It will grieve me if I hear you use these Speeches hereafter, having no reason nor proof of Scripture to maintain it by,
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or to be your warrant in it.
or to be your warrant in it.
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Therefore I charge you in the name of God, that you vse them not, but rather when you heare this,
Therefore I charge you in the name of God, that you use them not, but rather when you hear this,
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or any other sinne condemned, lay hands vpon it, and see that you put it to death without delay, according to the law of God. According to thy word.
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. According to thy word.
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When Sathan hath once possessed vs with this opinion, that in the seruice of God we may neglect the word of God,
When Sathan hath once possessed us with this opinion, that in the service of God we may neglect the word of God,
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then profits and pleasures guide vs in our profession, but they that do so professe Religion and godlinesse, can neuer haue any comfort by it all their life.
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.
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For their owne hearts accuse them for hypocrites, because they waite not for the consolation of God according to his word,
For their own hearts accuse them for Hypocrites, Because they wait not for the consolation of God according to his word,
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and whatsoeuer is not done according to that word cannot be acceptable: and this word they care not for, neither haue it in estimation.
and whatsoever is not done according to that word cannot be acceptable: and this word they care not for, neither have it in estimation.
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When Adam seeth his nakednesse, the suttle Serpent can deceiue no longer, but before he seeth his nakednesse, he is euer deceiued,
When Adam sees his nakedness, the subtle Serpent can deceive no longer, but before he sees his nakedness, he is ever deceived,
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and led away with the multitude into innumerable errours.
and led away with the multitude into innumerable errors.
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Some say, they shall be saued by good workes, and some by the Popes pardon, others say by Purgatorie,
some say, they shall be saved by good works, and Some by the Popes pardon, Others say by Purgatory,
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and these will haue a Masse song for them as long as the world standeth, and all for one sillie soule thinking to be to be saued by it.
and these will have a Mass song for them as long as the world Stands, and all for one silly soul thinking to be to be saved by it.
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And yet see their blindnesse, for they seeme to thinke that their torment shall not ceasse as long as the world standeth, else why shold they find & hire men to say Masse for thē so long? But these are the fat morsels of Baals Priests,
And yet see their blindness, for they seem to think that their torment shall not cease as long as the world Stands, Else why should they find & hire men to say Mass for them so long? But these Are the fat morsels of Baal's Priests,
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and for this cause is the Popish Creede made very fauourable to the Cleargie.
and for this cause is the Popish Creed made very favourable to the Clergy.
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Well, say that ignorance is the mother of their deuotion, for when the couetousnesse of the Priests,
Well, say that ignorance is the mother of their devotion, for when the covetousness of the Priests,
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and the ignorance of the people ioyned together, then they inuented Purgatorie, Masses, Prayers for the dead, and then all their trinkets.
and the ignorance of the people joined together, then they invented Purgatory, Masses, Prayers for the dead, and then all their trinkets.
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For if they had not held our fathers in ignorance, keeping them from the word, they would neuer haue bene Papists.
For if they had not held our Father's in ignorance, keeping them from the word, they would never have be Papists.
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But when they cast a mist before the eyes of men, then the blindfell into ditch, which doth containe so many grosse corruptions.
But when they cast a missed before the eyes of men, then the blindfell into ditch, which does contain so many gross corruptions.
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For mine eyes haue seene thy saluation.
For mine eyes have seen thy salvation.
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For, &c. Because the holy Ghost by inspiratiō had declared vnto him, that he should not die till he had seene Iesus Christ,For, etc. Because the holy Ghost by inspiration had declared unto him, that he should not die till he had seen Iesus christ,
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therefore the same spirit led him to the Temple, and shewed him that which it promised,
Therefore the same Spirit led him to the Temple, and showed him that which it promised,
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& hauing seene the same, he desireth & wisheth to die, & be released frō this earthly prison, that he might liue with God.
& having seen the same, he Desires & wishes to die, & be released from this earthly prison, that he might live with God.
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As idle and euil wishes are vaine, because they are not according to faith, nor groūded vpon the word of God:
As idle and evil wishes Are vain, Because they Are not according to faith, nor grounded upon the word of God:
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so though we aske as cunningly as Iacob, & as earnestly as the sons of Zebede, yet if we aske not in faith according to knowledge, we cannot obtaine.
so though we ask as cunningly as Iacob, & as earnestly as the Sons of Zebedee, yet if we ask not in faith according to knowledge, we cannot obtain.
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But we should aske so that we may receiue, that we may not returne emptie.
But we should ask so that we may receive, that we may not return empty.
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Therefore the ground whereon Simeon setled himselfe to wish for death, was, that he had receiued a promise of God, that he should be deliuered from this miserable life,
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,
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when he had once seene the light of the Gentiles, the Christ;
when he had once seen the Light of the Gentiles, the christ;
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& now he had seene his Sauiour, and embraced the true Messias, which was promised by the father, figured by the law, spoken of by the Prophets, foretold by the fathers,
& now he had seen his Saviour, and embraced the true Messias, which was promised by the father, figured by the law, spoken of by the prophets, foretold by the Father's,
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and pointed at by Iohn Baptist. For thus he reasoneth:
and pointed At by John Baptist. For thus he reasoneth:
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Now that I see thy saluation according to thy word, & therefore the condition is now performed:
Now that I see thy salvation according to thy word, & Therefore the condition is now performed:
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let thy promise also be fulfilled: Now let thy seruant depart, &c. For mine eyes, &c. Mine eyes haue seene, &c.
let thy promise also be fulfilled: Now let thy servant depart, etc. For mine eyes, etc. Mine eyes have seen, etc.
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Then we see that Christ was no spirit, neither was his body a fantasticall body,
Then we see that christ was no Spirit, neither was his body a fantastical body,
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for if he were a spirit, Simeon could not see him, and if his body were a fantasticall body,
for if he were a Spirit, Simeon could not see him, and if his body were a fantastical body,
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then could not he haue embraced him.
then could not he have embraced him.
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Therefore we see that the words of the Scripture are true, which saith that Christ was perfect man in all things, sin onely excepted.
Therefore we see that the words of the Scripture Are true, which Says that christ was perfect man in all things, sin only excepted.
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For he sometime wept, as at the death of Lazarus, and likewise ouer Ierusalem. Sometime he thirsted, as at the wel where the woman of Samaria disputed with him:
For he sometime wept, as At the death of Lazarus, and likewise over Ierusalem. Sometime he thirsted, as At the well where the woman of Samaria disputed with him:
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& also somtime eate as at Marthaes house, as also among Publicans & sinners, & in euery thing shewed himselfe to be perfect man. Haue seene, &c.
& also sometime eat as At Martha's house, as also among Publicans & Sinners, & in every thing showed himself to be perfect man. Have seen, etc.
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O Lord saith he, I desire now to be dissolued & free from the bondage of sin, which so long hath inhabited in my mortall body,
Oh Lord Says he, I desire now to be dissolved & free from the bondage of since, which so long hath inhabited in my Mortal body,
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for now he is come, by whom thou hast promised to free vs and set vs at liberty, he is come by whom thou hast promised to breake the Serpents head,
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,
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and he is come that will heale our infirmities, and giue strength against sinne and Sathan by faith,
and he is come that will heal our infirmities, and give strength against sin and Sathan by faith,
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and peace towardes God through loue. And now saith he, I haue embraced him, & thankfully do receiue him.
and peace towards God through love. And now Says he, I have embraced him, & thankfully do receive him.
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I beleeue, & am perswaded that this is the same Messias, whom the Father promised,
I believe, & am persuaded that this is the same Messias, whom the Father promised,
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and the Prophets foretold, all Israell longed & expected for, who is the light of the Gentils, the glory of Israell,
and the prophets foretold, all Israel longed & expected for, who is the Light of the Gentiles, the glory of Israel,
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& the God of the whole world.
& the God of the Whole world.
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So they which loue the truth of God, and wait with desire to be filled with the knowledge thereof, such shall not dye vntill they haue their hearts desire with contēplation therof.
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 contemplation thereof.
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For as Peter was sent to Cornelius and Philip to the Eunuch:
For as Peter was sent to Cornelius and Philip to the Eunuch:
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so the Lord wil stir vp such of his seruants, as may be fit instruments to minister the same vnto vs. Iudas indeede dyed before the time,
so the Lord will stir up such of his Servants, as may be fit Instruments to minister the same unto us Iudas indeed died before the time,
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and liued not to see Christ crucified, but the Disciples which loued Iesus, did see him die like an vndefiled innocent Lambe,
and lived not to see christ Crucified, but the Disciples which loved Iesus, did see him die like an undefiled innocent Lamb,
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and that to their exceeding cōfort and ioy, when they vnderstood how that he suffered death for loue of them, and for their redemption.
and that to their exceeding Comfort and joy, when they understood how that he suffered death for love of them, and for their redemption.
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Now if Christ cannot hide him from such as hunger after him through loue, then what shall we say of our fathers which liued in the time of ignorance, that longed to see this light,
Now if christ cannot hide him from such as hunger After him through love, then what shall we say of our Father's which lived in the time of ignorance, that longed to see this Light,
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although they had a mist cast before their eyes? surely such died not til they saw Christ,
although they had a missed cast before their eyes? surely such died not till they saw christ,
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and embraced him in their harts. And this is our iudgement cōcerning them that dyed in the time of Popery.
and embraced him in their hearts. And this is our judgement Concerning them that died in the time of Popery.
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And likwise as concerning the rest, which thought to be saued by Purgatory & Masses after that they are dead, we say that they which sleep without oyle in their lāpes, they die ere they are aware of,
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 lamps, they die ere they Are aware of,
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& ere they wish for it, like the Philistines which sent for Sampson to laugh & mocke at him,
& ere they wish for it, like the philistines which sent for Sampson to laugh & mock At him,
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and to sport them selues, vpon whom the house fell and destroyed them all:
and to sport them selves, upon whom the house fell and destroyed them all:
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or like the Egiptians, which thought that the waters had made passage for them as well as for the Isralites, both which died in,
or like the egyptians, which Thought that the waters had made passage for them as well as for the Israelites, both which died in,
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& for their security, because they were not watchfull, nor prepared, against the Lord called them. Haue seene thy saluation.
& for their security, Because they were not watchful, nor prepared, against the Lord called them. Have seen thy salvation.
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Seeing now he is come for whom Simeon longed, what are the troubles thar are past,
Seeing now he is come for whom Simeon longed, what Are the Troubles thar Are past,
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& the sorrowes that are come to an end? so when we haue our desires accomplished, feeling the sound cōfort of the Gospel, what should we? how may we thinke, either on the length of time wherein we waited for thē,
& the sorrows that Are come to an end? so when we have our Desires accomplished, feeling the found Comfort of the Gospel, what should we? how may we think, either on the length of time wherein we waited for them,
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or the tediousnesse, or also grieuousnesse of the troubles wherby we haue obtained thē? Haue seene thy saluation.
or the tediousness, or also grievousness of the Troubles whereby we have obtained them? Have seen thy salvation.
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As Moses died on the mount where he saw the land of Cananan:
As Moses died on the mount where he saw the land of Cananan:
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so the godly die in the sight of God, & in the contemplation of his glory, so the godly die in the sighed of God, & in the contemplation of his glory,
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like Steuen, who at the very instant of his death, saw the heauens open, and Christ Iesus sitting at the right hand of his father,
like Stephen, who At the very instant of his death, saw the heavens open, and christ Iesus sitting At the right hand of his father,
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and like Simeon here, which desireth to be loosed, and no doubt shortly died, viewing ioyfully,
and like Simeon Here, which Desires to be loosed, and no doubt shortly died, viewing joyfully,
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and so thankfully beholding the Lord of life.
and so thankfully beholding the Lord of life.
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Beloued, you are not ignorant that the great day of the Lord is neare at hand,
beloved, you Are not ignorant that the great day of the Lord is near At hand,
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and therefore they that haue not yet seene Christ, they that haue not yet embraced him,
and Therefore they that have not yet seen christ, they that have not yet embraced him,
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but still sleepe without oyle in their lampes shall suddenly be ourtaken without the wedding garment and shall be cast into eternall torment for euer. Haue seene, &c.
but still sleep without oil in their lamps shall suddenly be ourtaken without the wedding garment and shall be cast into Eternal torment for ever. Have seen, etc.
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There be many sights of Christ, all go not vp to the mount as Peter, Iames, & Iohn, all see not his face with Moses, all sleepe not in his lap with Iohn, all are not taken vp into heauen like Paule, all embrace him not in their armes with Simeon. But as pleaseth God,
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 Pleases God,
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so he sheweth him selfe vnto vs, & all that loue him, both see him and embrace him.
so he shows him self unto us, & all that love him, both see him and embrace him.
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To some he shewes himselfe as in a glasse, to some generally, to some particularly, some he calleth earely,
To Some he shows himself as in a glass, to Some generally, to Some particularly, Some he calls early,
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and some he calleth late, and there is no hower in the day, wherein he calleth not some to go labour in his vineyeard.
and Some he calls late, and there is no hour in the day, wherein he calls not Some to go labour in his vineyard.
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To some he sheweth himselfe by Angels, & to other some by visions.
To Some he shows himself by Angels, & to other Some by visions.
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Abrahā saw three Angels, Lot saw but two, Manoahs wife saw but one, & yet one was enough.Abrahā saw three Angels, Lot saw but two, Manoahs wife saw but one, & yet one was enough.
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It is said that Abraham saw Christ his daies, but we see him clearer then Abraham, and clearer then Iohn, if we beleeue in him as we should.
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.
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Some see Christ and not his saluation, and some see his saluation, and do not embrace it.
some see christ and not his salvation, and Some see his salvation, and do not embrace it.
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We see Christ when we heare his word, and we embrace his saluation when we beleeue it:
We see christ when we hear his word, and we embrace his salvation when we believe it:
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they see him that heare him, they imbrace him that follow him.
they see him that hear him, they embrace him that follow him.
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Here if they had heard me, I wold haue searched Ierusalem with lamps, to see who sitteth in darknesse.
Here if they had herd me, I would have searched Ierusalem with lamps, to see who Sitteth in darkness.
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But how can they beleeue the word of God which heare it not? How can they imbrace Christ which know him not? & al through ignorance, hauing not the meanes to see him,
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,
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because their leaders are either blind guids, sleepy watchmen, or hireling shepheards.
Because their leaders Are either blind guides, sleepy watchmen, or hireling shepherds.
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And surely it is a woful case, when shepheardes go to taske, and let their owne sheepe alone summer and winter.
And surely it is a woeful case, when shepherds go to task, and let their own sheep alone summer and winter.
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They sheare them, but neither sommer nor winter do they feede them.
They shear them, but neither summer nor winter do they feed them.
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How should those people vnder their charge see Christ & his saluation, when they are so debarred of the wholsom foode,
How should those people under their charge see christ & his salvation, when they Are so debarred of the wholesome food,
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and euen starued to death many thousands of their soules, because they haue not the foode which nourisheth the soule vnto saluation? & how many be there which are as old as Simeon, & yet haue not embraced Christ Iesus? yea they know him not though they see him,
and even starved to death many thousands of their Souls, Because they have not the food which Nourishes the soul unto salvation? & how many be there which Are as old as Simeon, & yet have not embraced christ Iesus? yea they know him not though they see him,
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neither do they wait for his comming, because they haue no desire to imbrace him,
neither do they wait for his coming, Because they have no desire to embrace him,
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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 Therefore they defer that, and put it off from their youth to their middle age, from their middle age to their old age, from their old age to death,
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and so they can haue no leysure in al their life to imbrace him.
and so they can have no leisure in all their life to embrace him.
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But to such as do seek him, & wait for him with vnfained diligence, we say as the Angel said vnto the woman at the sepulchre, feare not, you seeke the Lord Iesus.
But to such as do seek him, & wait for him with unfeigned diligence, we say as the Angel said unto the woman At the Sepulchre, Fear not, you seek the Lord Iesus.
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How is this world set to deceiue vs? we can find leisure to do euil at any time,
How is this world Set to deceive us? we can find leisure to do evil At any time,
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but we can find no leysure in all our life long to do good, that we may at length enioy the true saluation.
but we can find no leisure in all our life long to do good, that we may At length enjoy the true salvation.
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I haue somwhat to say to you of this parish:
I have somewhat to say to you of this parish:
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A dainty was prepared for you, & you let the strangers take it from you, you were required to a fast,
A dainty was prepared for you, & you let the Strangers take it from you, you were required to a fast,
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& you did feast your selues, you were required to come and pray vnto the Lord,
& you did feast your selves, you were required to come and pray unto the Lord,
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and to humble your selues in his sight, that he may turne away his wrath from you,
and to humble your selves in his sighed, that he may turn away his wrath from you,
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and you let the Temple stand open and emptie, for your parts, and your shops were as open,
and you let the Temple stand open and empty, for your parts, and your shops were as open,
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and you were about your marchandise, forsaking God, and seeking to win the vniust Mammon, and the vanities of the world. Thy saluation.
and you were about your merchandise, forsaking God, and seeking to win the unjust Mammon, and the vanities of the world. Thy salvation.
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He came not by Angels, or by men, or by any other meanes, but onely from the alone & eternall God.
He Come not by Angels, or by men, or by any other means, but only from the alone & Eternal God.
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He calleth him thy saluation, for his name was not giuen him by Ioseph, nor by Mary, but by the Angell of God, signifying that he was come from heauen.
He calls him thy salvation, for his name was not given him by Ioseph, nor by Marry, but by the Angel of God, signifying that he was come from heaven.
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The father saw him when he was borne, the spirit came vpon him when hee was baptized, the Angels ministred vnto him in the wildernesse, his enemies subscribed vnto him vpon the Crosse, the Virgine trauelled, the star walked, the wisemen came out of farre countries to worship him.
The father saw him when he was born, the Spirit Come upon him when he was baptised, the Angels ministered unto him in the Wilderness, his enemies subscribed unto him upon the Cross, the Virgae traveled, the star walked, the Wise men Come out of Far countries to worship him.
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Thē is not this Iehouah the mighty God, whose birth is glorious, whose life is famous, whose death is meritorious? None can take vpon him the authoritie of God,
Them 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,
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but he, on whose shoulders the Lord layeth it, being sent of God and from God.
but he, on whose shoulders the Lord Layeth it, being sent of God and from God.
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Then we see that our Sauiour is the true Sauiour sent from God, for all creatures beare witnesse vnto him,
Then we see that our Saviour is the true Saviour sent from God, for all creatures bear witness unto him,
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yea the very deuils, with all the euill spirites doe obey his voyce, at whose came all knees shall bow.
yea the very Devils, with all the evil spirits do obey his voice, At whose Come all knees shall bow.
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He came not to bring health, wealth, pleasures, or profites, for the which if he had,
He Come not to bring health, wealth, pleasures, or profits, for the which if he had,
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then multitudes of worldlings would haue followed him, but he came to bring saluation, righteousnesse, peace, truth and life, therefore few care for him.
then Multitudes of worldlings would have followed him, but he Come to bring salvation, righteousness, peace, truth and life, Therefore few care for him.
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He came to saue sinners, not all sinners, nor euery one that saith, Lord Lord, but hee came to saue penitent sinners, which turne vnto God by their repentance.
He Come to save Sinners, not all Sinners, nor every one that Says, Lord Lord, but he Come to save penitent Sinners, which turn unto God by their Repentance.
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Therfore he prayeth in Iohn for those onely that were giuen vnto him.
Therefore he Prayeth in John for those only that were given unto him.
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So soone as the seede is sowne, the stones refuse it, or the sunne parcheth it,
So soon as the seed is sown, the stones refuse it, or the sun parcheth it,
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or the thornes choke it, and what comfort hath the Lillie among thornes? Therefore wisedome taketh her vnto her wings,
or the thorns choke it, and what Comfort hath the Lily among thorns? Therefore Wisdom Takes her unto her wings,
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and whispereth, saying, you shall seeke me before I come, you shall seeke me but shall not finde me,
and whispereth, saying, you shall seek me before I come, you shall seek me but shall not find me,
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because ye haue refused me when I offred my selfe to you.
Because you have refused me when I offered my self to you.
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Christ is their saluation that beleeue in him, and make much of him, and thankfully receiue him.
christ is their salvation that believe in him, and make much of him, and thankfully receive him.
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The godly he deliuereth from sinne, but the wicked hee leaueth bound in the chaines of their iniquitie, to be tormented of him which had tempted them thereunto, whose will they alwayes endeuoured to fulfill and not the Lordes,
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 endeavoured to fulfil and not the lords,
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and hee sheweth them a hand vpon the wall writing their condemnation, and another catching them by the hairie scalpe, which maketh all their iointes to tremble,
and he shows them a hand upon the wall writing their condemnation, and Another catching them by the hairy scalp, which makes all their Joints to tremble,
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and their harts to dispaire, and he saith vnto them, what doest thou here without thy wedding garment? how darest thou come to steale the childrens bread? The spirit of Saule worketh in him in his bed and euery where,
and their hearts to despair, and he Says unto them, what dost thou Here without thy wedding garment? how Darest thou come to steal the Children's bred? The Spirit of Saule works in him in his Bed and every where,
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and he calleth for the harpe of Dauid to comfort his heart which cannot be comforted.
and he calls for the harp of David to Comfort his heart which cannot be comforted.
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And this spirite saith to Iudas, thou hast betrayed thy Lord and crucified him, therefore go and hang thy selfe:
And this Spirit Says to Iudas, thou hast betrayed thy Lord and Crucified him, Therefore go and hang thy self:
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for euen at the preaching of saluation, the horror of damnation, the marke of Cain sticketh within thee whosoeuer beleeuest not in Gods saluation.
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.
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But the godly heart goeth home, hauing embraced this saluatiō, chewing the cud, & reioycing like the Apostles, which reioyced, in that they were counted worthy to suffer for his names sake,
But the godly heart Goes home, having embraced this salvation, chewing the cud, & rejoicing like the Apostles, which rejoiced, in that they were counted worthy to suffer for his names sake,
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and they say, ô what a good banket we haue had this day, what delicious dainties hath God feasted vs with!
and they say, o what a good banquet we have had this day, what delicious dainties hath God feasted us with!
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and so the Bee goeth loden to the hiue, and goeth longer in the strength thereof then Elias did.
and so the Bee Goes laden to the hive, and Goes longer in the strength thereof then Elias did.
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Thy saluation. The onely Sauiour is here called saluation it self:Thy salvation. The only Saviour is Here called salvation it self:
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for if he were called a bare Sauior only, then you might likely vnderstand it by some other Sauiour, for if he were called a bore Saviour only, then you might likely understand it by Some other Saviour,
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but here he is called saluation it selfe, to shew that there is no other.
but Here he is called salvation it self, to show that there is no other.
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For there be more Sauiours, but no more saluations, as there be many wayes to death, and yet but one death.
For there be more Saviour's, but no more salvations, as there be many ways to death, and yet but one death.
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The brasen Serpent was a figure of Christ, that they which are stung by sin, by fire,
The brazen Serpent was a figure of christ, that they which Are stung by since, by fire,
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and by the Serpent which beguiled Euah, may make speed, because there is no remedy but to come to Christ.
and by the Serpent which beguiled Eve, may make speed, Because there is no remedy but to come to christ.
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The Papists haue found out many saluations, they haue found out a saluation by Saints, a saluation by Angels, a saluation by Masses, a saluation by merites, a saluation by Idols,
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,
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as though Christ had least to do, in his owne office, for they haue other saluations to flie vnto.
as though christ had least to do, in his own office, for they have other salvations to fly unto.
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They will haue it, but they will buie it, and what will they giue for it? why, they will fast so many dayes, go so far on pilgrimages, hire Priests to say so many Masses, build so many Abbeis,
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, built so many Abbeys,
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and giue so many summes of mony to the Monkes and Friars.
and give so many sums of money to the Monks and Friars.
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Therefore the Scripture goeth against them, and doth dishonour their shamelesnesse, who (like Nimrod, that heaping stone vpon stone, would haue built vp to heauen) heape sin vpon sinne,
Therefore the Scripture Goes against them, and does dishonour their shamelessness, who (like Nimrod, that heaping stone upon stone, would have built up to heaven) heap since upon sin,
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and euerie houre some one heresie or superstition groweth vp from this filthie roote.
and every hour Some one heresy or Superstition grows up from this filthy root.
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For what Papist dare say that Simeon thought on any of these, or put confidence in any other Sauiour,
For what Papist Dare say that Simeon Thought on any of these, or put confidence in any other Saviour,
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but onely in him whom he embraced in his armes? for saluation is by the promise of God,
but only in him whom he embraced in his arms? for salvation is by the promise of God,
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and all promises are in Christ.
and all promises Are in christ.
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And though Iacob wanted bread, Ioseph wanted not mony, therefore he gaue them backe againe their money,
And though Iacob wanted bred, Ioseph wanted not money, Therefore he gave them back again their money,
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and likewise hee gaue them that corne, that they would haue bought with it.
and likewise he gave them that corn, that they would have bought with it.
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I would therefore wish them to say as Iosephs brethren did, that they haue their corne for nothing,
I would Therefore wish them to say as Joseph's brothers did, that they have their corn for nothing,
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and their money too, let them I say bee content and reioyce, to say, that they haue mercy for nothing and their works too.
and their money too, let them I say be content and rejoice, to say, that they have mercy for nothing and their works too.
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For God cannot be won by mens works, because they profit not him but themselues.
For God cannot be wone by men's works, Because they profit not him but themselves.
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There is no water can wash Naaman but Iordan, no water can wash the leprosie of sin, but the bloud of the Lamb.
There is no water can wash Naaman but Iordan, no water can wash the leprosy of since, but the blood of the Lamb.
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By this the Israelites were saued when the destroyer passed by.
By this the Israelites were saved when the destroyer passed by.
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By this the Lord knoweth vs to be his people, and by this the diuell knoweth vs to be none of his.
By this the Lord Knoweth us to be his people, and by this the Devil Knoweth us to be none of his.
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As it is proper vnto God to be called goodnesse, so is it proper vnto Iesus Christ to be called saluation.
As it is proper unto God to be called Goodness, so is it proper unto Iesus christ to be called salvation.
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He is also called the way, the truth and the life, for that life which we haue, is but a sparke & shadow of life,
He is also called the Way, the truth and the life, for that life which we have, is but a spark & shadow of life,
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but he is the true and eternall life.
but he is the true and Eternal life.
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Then seeing Christ is both our righteousnesse, saluation, and also the way, the truth and the life, to leade vs thereunto:
Then seeing christ is both our righteousness, salvation, and also the Way, the truth and the life, to lead us thereunto:
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it is as possible for vs without Christ to be iustified or glorified, as it is to be wise without wisdome, righteous without righteousnesse, or saued without saluation.
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.
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Therefore let vs not be ashamed to take our water from the fountaine, seeing Christ is the fountaine of all wisdome, of all righteousnesse, of all truth, of all knowledge, of all saluation, and briefly of all goodnesse:
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:
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for there is no other Arke to saue vs from the floud, no other ladder to ascend with into heauen, no other Ioseph to feede vs in the famine, no other Moses to leade vs through the wildernesse.
for there is no other Ark to save us from the flood, no other ladder to ascend with into heaven, no other Ioseph to feed us in the famine, no other Moses to lead us through the Wilderness.
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But as the riuer Siloa runneth through all the land of Iudaea and watereth the whole Citie of God:
But as the river Siloa Runneth through all the land of Iudaea and Waters the Whole city of God:
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so Christ doth shew himselfe all in all, and all-sufficient in mercy to saue and blesse all his Church with spirituall giftes.
so christ does show himself all in all, and All-sufficient in mercy to save and bless all his Church with spiritual Gifts.
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If Christ be saluation, what shall make vs dispaire? shall Sathan? No, for he hath ouercome Sathan.
If christ be salvation, what shall make us despair? shall Sathan? No, for he hath overcome Sathan.
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Shall death? No, for he hath ouercome death. Shall hell? No, for he hath ouercome hell.
Shall death? No, for he hath overcome death. Shall hell? No, for he hath overcome hell.
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Shall the Law? No, for hee hath fulfilled the Law. Shall wrath? No, for he hath troden the winepresse of his fathers wrath.
Shall the Law? No, for he hath fulfilled the Law. Shall wrath? No, for he hath trodden the winepress of his Father's wrath.
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Therefore it was a sweete saying of one at his death, when mine iniquitie is greater then thy mercie ô God,
Therefore it was a sweet saying of one At his death, when mine iniquity is greater then thy mercy o God,
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then will I feare and dispaire. Saluation is borne, therefore we were all in the state of condēnation before:
then will I Fear and despair. Salvation is born, Therefore we were all in the state of condemnation before:
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light is come, therefore we sate all in darknesse before: glory is come, therefore we were all loden with shame before:
Light is come, Therefore we sat all in darkness before: glory is come, Therefore we were all laden with shame before:
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life is come, to shew that we were all dead in sinne before. Life is come, and light and saluation:
life is come, to show that we were all dead in sin before. Life is come, and Light and salvation:
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life to the dead, light to the blind, and saluation to the damned.
life to the dead, Light to the blind, and salvation to the damned.
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For Christ is called saluation, to shew that without him we are al damned firebrands of hell, heires of condemnation, and forsaken of God.
For christ is called salvation, to show that without him we Are all damned firebrands of hell, Heirs of condemnation, and forsaken of God.
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To him that is sicke, it is easie to be thankefull when hee is whole, but when he is whole, it is harder to be thankfull then to be sicke.
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.
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I would faine be disprooued, that Niniueh might be saued though Ionah would not. Thy saluation.
I would feign be disproved, that Nineveh might be saved though Jonah would not. Thy salvation.
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This word saluation is a sweete word, yea the sweetest word in all the scripture, and yet many despise this worthie iewell, because they know not what it is worth,
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,
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like the dawes which would rather haue a barly corne, then a pearle or a iewell,
like the daws which would rather have a Barley corn, then a pearl or a jewel,
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because they know not the value thereof.
Because they know not the valve thereof.
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O Lord what is man that thou art so mindfull of him? O man what is God that thou art so vnmindfull of him? If a friend had giuen vs any thing, we would haue thanked him hartely for it,
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 any thing, we would have thanked him heartily for it,
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but to him that hath giuen vs all things, we will not giue so much as thankes.
but to him that hath given us all things, we will not give so much as thanks.
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Now therefore let the rocke gush foorth water againe, and let our stony harts powre foorth streames of teares in vnfained repentance.
Now Therefore let the rock gush forth water again, and let our stony hearts pour forth streams of tears in unfeigned Repentance.
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We haue all called vpon you, but none regardeth vs, as though God were as Baal, and as though Diues felt no paine,
We have all called upon you, but none Regardeth us, as though God were as Baal, and as though Diues felt no pain,
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nor Lazarus ioy, but all were forgotten.
nor Lazarus joy, but all were forgotten.
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Many times Christ commeth into the Temple, and there is scarse a Simeon to embrace him, the babe is here, but where is Simeon?
Many times christ comes into the Temple, and there is scarce a Simeon to embrace him, the babe is Here, but where is Simeon?
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If God had not loued vs better then we loued ourselues, we should haue perished long ere this,
If God had not loved us better then we loved ourselves, we should have perished long ere this,
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and yet we embrace not Christ as Simeon, who hath saued vs from temporall and spirituall punishment.
and yet we embrace not christ as Simeon, who hath saved us from temporal and spiritual punishment.
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We are inuited to a banket, he who calleth vs to it is God. What is the banket? Saluation.
We Are invited to a banquet, he who calls us to it is God. What is the banquet? Salvation.
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Who are the guests? The Angels and the Saints.
Who Are the guests? The Angels and the Saints.
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What is the fare? Ioy, peace, righteousnesse, this is the fare, and we inuite you euery one:
What is the fare? Joy, peace, righteousness, this is the fare, and we invite you every one:
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yet who will come at our bidding? some for want of faith, some for want of loue, some for want of knowledge, haue despised this holy banket,
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 banquet,
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yet vnto this art thou called still, ô soule vnworthie to be beloued.
yet unto this art thou called still, o soul unworthy to be Beloved.
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THE SECOND SERMON OF THE SONG OF OLD FATHER SIMEON. Thy saluation which thou hast prepared before the face of all the people;
THE SECOND SERMON OF THE SONG OF OLD FATHER SIMEON. Thy salvation which thou hast prepared before the face of all the people;
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a light to be reuealed to the Gentiles, and the glory of thy people Israell.
a Light to be revealed to the Gentiles, and the glory of thy people Israel.
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THY saluation. This word saluation is a sweete word, and holds me to it like an Adamant,THY salvation. This word salvation is a sweet word, and holds me to it like an Adamant,
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for when I thought to proceed, this word said vnto me, stay here, teach this & teach all, learne this and learne al,
for when I Thought to proceed, this word said unto me, stay Here, teach this & teach all, Learn this and Learn all,
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for it is the pith of all the mercies of God towardes his children.
for it is the pith of all the Mercies of God towards his children.
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Christ is called saluation, because no man shold dispaire, and because it is impossible to be saued without him,
christ is called salvation, Because no man should despair, and Because it is impossible to be saved without him,
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for saluation is only in him. Christ can do any thing but this, hee cannot saue him that will not repent.
for salvation is only in him. christ can do any thing but this, he cannot save him that will not Repent.
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He is called the saluation of God because he came not from men, nor from Angels,
He is called the salvation of God Because he Come not from men, nor from Angels,
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nor by chance, but from God himselfe, and therfore his name was not giuen him after the maner of men, which was, that euery father should name his owne child,
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,
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but so did not Ioseph, for the Angell had giuen him direction for his name.
but so did not Ioseph, for the Angel had given him direction for his name.
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The Virgine, the oracles, the babes, the shepheards, the starre, the wisemen, the voice of the crier, the diuels, the leapers, the sicke, the dead, the earthquake, the sunne, the moone,
The Virgae, the oracles, the babes, the shepherds, the star, the Wise men, the voice of the crier, the Devils, the leapers, the sick, the dead, the earthquake, the sun, the moon,
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and all the creatures do beare witnesse vnto the Sonne of God which is our saluation.
and all the creatures do bear witness unto the Son of God which is our salvation.
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He is called the saluation of God, because he is saluation according to Gods owne mind.
He is called the salvation of God, Because he is salvation according to God's own mind.
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He came not to bring ease and libertie, but he came to bring the spirituall sword,
He Come not to bring ease and liberty, but he Come to bring the spiritual sword,
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and condemnation to all obstinate sinners, yet saluation to the penitent.
and condemnation to all obstinate Sinners, yet salvation to the penitent.
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I shewed you how many despised this iewell, because they know not what it is worth,
I showed you how many despised this jewel, Because they know not what it is worth,
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how few Simeons there be in the Temple, how few Nathaniels, how few mē that feare God:
how few Simeons there be in the Temple, how few nathaniel's, how few men that Fear God:
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these plāts grow not on euery ground.
these plants grow not on every ground.
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Who would be vnthankful if he knew what the Lord giues, and what he forgiues? he giues the sonne for the bastard, the Lord for the seruant, the righteous for sinners, the innocent for the wicked,
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,
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and the almightie Lord, for the sinfull sonnes of men.
and the almighty Lord, for the sinful Sons of men.
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Do you not maruell how you can offend this Lord willingly, which hath done so much for you? Here I reproue vnthankfulnesse, securitie,
Do you not marvel how you can offend this Lord willingly, which hath done so much for you? Here I reprove unthankfulness, security,
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and negligence, striuing as it were to crucifie Christ againe, as the wicked Iewes did, who neuer prospered since the time that they said, his bloud be vpon vs, and vpon our seede.
and negligence, striving as it were to crucify christ again, as the wicked Iewes did, who never prospered since the time that they said, his blood be upon us, and upon our seed.
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They were not like Simeon, who as soone as he saw him, embraced him, and reioyced ouer him.
They were not like Simeon, who as soon as he saw him, embraced him, and rejoiced over him.
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There is no shew of grace in them which shew no liking of godlinesse, neither in themselues, nor in others:
There is no show of grace in them which show no liking of godliness, neither in themselves, nor in Others:
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for this is the first part of our conuersion, to loue them that loue God, and so they are drawne to the Sonne.
for this is the First part of our conversion, to love them that love God, and so they Are drawn to the Son.
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No man will build an Arke vntill the floud come, no man will seeke for corne vntill the famine come,
No man will built an Ark until the flood come, no man will seek for corn until the famine come,
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and scarse Lot will be gone out of Sodome before the time of execution of Gods wrath do come vpon them.
and scarce Lot will be gone out of Sodom before the time of execution of God's wrath do come upon them.
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We preach vnto you, and call vpon you, we haue euen wearied our selues among you, we haue reproued you for sinne,
We preach unto you, and call upon you, we have even wearied our selves among you, we have reproved you for sin,
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and we must still reproue you vntill you amende:
and we must still reprove you until you amend:
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now therefore if there bee any grace in you, if yee haue any knowledge, any feare of God in you,
now Therefore if there be any grace in you, if ye have any knowledge, any Fear of God in you,
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if ye haue any goodnesse in you, if you haue any leasure to be saued, turne backe now from doing euill, come out of hell,
if you have any Goodness in you, if you have any leisure to be saved, turn back now from doing evil, come out of hell,
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and plucke your limmes out of the clouches of the Serpent, for verily we haue not done so well in this citie as the Niniuites did,
and pluck your limbs out of the clouches of the Serpent, for verily we have not done so well in this City as the Niniuites did,
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for all the preaching and teaching we haue had.
for all the preaching and teaching we have had.
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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, vsurie,
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,
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and wrong? Surely they that haue done thus are monsters, I cannot see him, he walketh inuisible and cannot be found.
and wrong? Surely they that have done thus Are monsters, I cannot see him, he walks invisible and cannot be found.
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The heauens trembled at the death of Christ, the sunne did hide his face, the earth quaked, the vaile of the Temple rent in sunder, the dead bodies rose out of their graues,
The heavens trembled At the death of christ, the sun did hide his face, the earth quaked, the veil of the Temple rend in sunder, the dead bodies rose out of their graves,
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and all this was to shew, that the Prince of the world suffered violence, and that the Lord of life suffered death for the ransome of vs,
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,
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and of all whosoeuer throughout the world do beleeue the Gospell, and liue in obedience thereof,
and of all whosoever throughout the world do believe the Gospel, and live in Obedience thereof,
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and withall that he suffering for sinnefull and wretched man, was a conquerer ouer hell and all euill, and had ouercome death.
and withal that he suffering for sinful and wretched man, was a conqueror over hell and all evil, and had overcome death.
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The Scribes are against him, the Pharisies were against him the rulers band thēselues against him, the Atheists against him,
The Scribes Are against him, the Pharisees were against him the Rulers band themselves against him, the Atheists against him,
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and all the spitefull & enuious Iewes against him, whose birth was base, whose life was contemptible,
and all the spiteful & envious Iewes against him, whose birth was base, whose life was contemptible,
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and whose death was ignominious, but God was with him, and in him, by whose power he ouercame them all,
and whose death was ignominious, but God was with him, and in him, by whose power he overcame them all,
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and so became the saluation of God. Dauid being to encounter with Golioh, Saul tooke and put on him his owne harnesse,
and so became the salvation of God. David being to encounter with Golioh, Saul took and put on him his own harness,
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but he could not weare it, it was too heauie for his little body, therefore the tooke nothing but a staffe and a few stones in a scrip,
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,
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and so Dauid slue the pride of the Philistines, and the feare of Israell.
and so David slew the pride of the philistines, and the Fear of Israel.
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And euen thus the Lord set his Sonne to fight with the Prince of this world, not with swords and targets, bowes and billes,
And even thus the Lord Set his Son to fight with the Prince of this world, not with swords and targets, bows and bills,
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but with the word and spirite of God, with the which he hath ouercome, and through him we also haue the victory.
but with the word and Spirit of God, with the which he hath overcome, and through him we also have the victory.
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Which thou hast prepared before the face of all people, &c.
Which thou hast prepared before the face of all people, etc.
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He speakes this to the end that the eyes of all mankind may be fixed vpon him,
He speaks this to the end that the eyes of all mankind may be fixed upon him,
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as the eyes of all Israell were fixed vpon the brasen Serpent in the wildernesse, that when they be stinged with the sting of that fiery Serpent which deceiued our forefathers, they may flie vnto him for helpe,
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,
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lest they perish in their sinne, and their bloud be on their owne heads. Which thou hast prepared.
lest they perish in their sin, and their blood be on their own Heads. Which thou hast prepared.
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He was prepared long ago, as it doth most plainly appeare, for the Virgin which bare him, the place of his birth, the poore estate wherein he was, his miracles, his Apostles, his torments, his crosse, his death, his resurrection & ascension into heauen;
He was prepared long ago, as it does most plainly appear, for the Virgae which bore 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;
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all these were foreshewed and foretold long before they came to passe.
all these were foreshowed and foretold long before they Come to pass.
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Therfore 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 Pharisies cannot do? that can raise the dead, that can ceasse the winds, that can calme the waters, at whose suffering the earth quaked, the sunne hid his face, darknesse came ouer all:
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 Cam the waters, At whose suffering the earth quaked, the sun hid his face, darkness Come over all:
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and being dead, rose againe by his owne power, and ascended into heauen in the sight of a great multitude? How can it bee then but it must bee knowne before the face of all people, which was so manifest by dreames, by visions, by oracles, by power, by authoritie,
and being dead, rose again by his own power, and ascended into heaven in the sighed 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,
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and euery thing? for there was nothing which had not a tong to speake for God.
and every thing? for there was nothing which had not a tonge to speak for God.
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Euery thing was prepared for him before he came to be reuealed, he came not in the beginning, nor in the ending;
Every thing was prepared for him before he Come to be revealed, he Come not in the beginning, nor in the ending;
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hee came not in the ending, that we which come after him might long for his second comming.
he Come not in the ending, that we which come After him might long for his second coming.
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He came not in the beginning, because that such a Prince as he, should haue many banners & triumphes before him.
He Come not in the beginning, Because that such a Prince as he, should have many banners & Triumphos before him.
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He came not in the beginning because the eyes of faith should not be dazeled in him,
He Come not in the beginning Because the eyes of faith should not be dazzled in him,
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and lest they which should liue in the latter times should forget him and his comming, which was so long before,
and lest they which should live in the latter times should forget him and his coming, which was so long before,
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euen as you forget that which I haue said as soone as you are gone hence.
even as you forget that which I have said as soon as you Are gone hence.
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He came not in the beginning, because if he had come before man had sinned, man would haue acknowledged no neede of a Phisition,
He Come not in the beginning, Because if he had come before man had sinned, man would have acknowledged no need of a physician,
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but when man had sinned, and had felt the smart of sinne:
but when man had sinned, and had felt the smart of sin:
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for when they were cast out of Paradise, they ran vnto Christ as the Israelites did to the Serpent.
for when they were cast out of Paradise, they ran unto christ as the Israelites did to the Serpent.
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He came not in the beginning, but in the perfect age of the world, to shew that he brought with him perfection, perfect ioy, perfect peace, perfect wisedome, perfect righteousnesse, perfect iustice, perfect truth, signifying thereby, that notwithstanding he came in the perfect age thereof,
He Come 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 Come in the perfect age thereof,
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yet he found all things vnperfect.
yet he found all things unperfect.
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The Iewes thought that he should come like some great Prince, with pompe and glory, which was a carnall conceipt,
The Iewes Thought that he should come like Some great Prince, with pomp and glory, which was a carnal conceit,
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for herein they were maruellously deceiued, his father was but a poore carpenter, and his mother but a simple woman,
for herein they were marvellously deceived, his father was but a poor carpenter, and his mother but a simple woman,
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and he a sillie babe wrapt in cloutes.
and he a silly babe wrapped in clouts.
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Then ought not we to reuerence our Lord, and to praise his name, for that he became so humble for vs most vile wretches, that are worthie of nothing? yet we see how cruelly they dealt with this blessed one which came to saue them.
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 Come to save them.
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Ignorance sate in the chaire, deceipt gaue the sentence, and cruelty executed him when the most painfull and shamefull death of the crosse.
Ignorance sat in the chair, deceit gave the sentence, and cruelty executed him when the most painful and shameful death of the cross.
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O that your eyes do not dazell, and your eares tingle, and your hearts maruell at this dealing of theirs to our louing Sauiour, which came to saue them if they would,
O that your eyes do not dazzle, and your ears tingle, and your hearts marvel At this dealing of theirs to our loving Saviour, which Come to save them if they would,
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and especially in that now you see that he abased himselfe for our sakes, euen to the vttermost!
and especially in that now you see that he abased himself for our sakes, even to the uttermost!
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ô wonderfull thing to thinke of!
o wonderful thing to think of!
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If you would marke, I would make you in loue with him before I haue done with you, I say vnto all those that come hither to be edified, take your fill of pleasure, enter into Paradise, lift vp your eyes, stretch forth your hands,
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,
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and eate your fill of the tree of life, and the Lord will go home with you, imbrace him and kisse him, entertaine him well,
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,
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and hee will dwell with you for euer.
and he will dwell with you for ever.
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But you that come hither for fashions sake, either to see or to be seene, to finde fault with somewhat,
But you that come hither for fashions sake, either to see or to be seen, to find fault with somewhat,
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or to make an hypocriticall shew of godlinesse where there is none. I tell you that comfort shall shake hande with you at the dore, marke it,
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,
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and you shall see that my words are true. Shew me what it is that is better then saluation.
and you shall see that my words Are true. Show me what it is that is better then salvation.
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I wold haue none of you to be damned if I might preuent it, nor so much as a peece of you to be giuen vnto Sathan,
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 Sathan,
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therefore I would I knew that stone that would kil Goliah for I would strike it with my might into his temples.
Therefore I would I knew that stone that would kill Goliath for I would strike it with my might into his Temples.
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If you will, you may be saued, and the Lord will one day put those words in my mouth that will touch your harts.
If you will, you may be saved, and the Lord will one day put those words in my Mouth that will touch your hearts.
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Therefore now arise, kisse and imbrace the sweete babe Iesus, and then afterward frame your selues to obey him,
Therefore now arise, kiss and embrace the sweet babe Iesus, and then afterwards frame your selves to obey him,
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for then the Lord will knocke at your hearts, and if you will let him in, he will teach you all things.
for then the Lord will knock At your hearts, and if you will let him in, he will teach you all things.
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The Lord came not in the beginning, nor in the ending, but he came in the middle age of the world, to shew that if it wil not learne now, it wil neuer learne to come vnto God by repentance and amendment, that they may learne to kisse the sonne least he be angrie,
The Lord Come not in the beginning, nor in the ending, but he Come 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 lest he be angry,
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and so they perish in his wrath like Sodome.
and so they perish in his wrath like Sodom.
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He came in the middle age of the world, to shew that he was indifferent for the world, to giue light and life vnto all that returne vnto him.
He Come 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.
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For God respecteth no persons, but euery man of what nation or countrey soeuer he be, that feareth God and worketh righteousnesse is accepted of him,
For God respecteth no Persons, but every man of what Nation or country soever he be, that fears God and works righteousness is accepted of him,
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and he will fulfill their ioyes through Christ, yet not when we will, but according to his owne good pleasure, and when he thinketh good. Therefore;
and he will fulfil their Joys through christ, yet not when we will, but according to his own good pleasure, and when he Thinketh good. Therefore;
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Stay Helias, anon the rauens will bring thee meate, and thou shalt haue enough. Anon Moses will deliuer Israell.
Stay Elias, anon the Ravens will bring thee meat, and thou shalt have enough. Anon Moses will deliver Israel.
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So saluation is already prepared of God, & hath bin lōg since with fulnes of knowledge,
So salvation is already prepared of God, & hath been long since with fullness of knowledge,
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and all excellent gifts, and he will giue them to vs when he seeth good. But we are like whining children that will not stay till their milke be cold,
and all excellent Gifts, and he will give them to us when he sees good. But we Are like whining children that will not stay till their milk be cold,
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but would haue it, though they be scalded with it:
but would have it, though they be scalded with it:
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so we would haue the knowledge of God and libertie before we know how to vse it.
so we would have the knowledge of God and liberty before we know how to use it.
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We would know the high mysteries and deepe counsels of God, before we know our selues, we would haue the liberty of the Gospell,
We would know the high Mysteres and deep Counsels of God, before we know our selves, we would have the liberty of the Gospel,
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when we know no way how to vse it but in securitie.
when we know no Way how to use it but in security.
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But the Lord, he will wisely giue vnto vs as it were our bellies full when he seeth it good,
But the Lord, he will wisely give unto us as it were our bellies full when he sees it good,
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and when he seeth vs ready for it, who knoweth our hearts better then we our selues.
and when he sees us ready for it, who Knoweth our hearts better then we our selves.
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A light to be reuealed to the Gentiles, and the glory of thy people Israell. You haue heard Simeon shewing the cause why the Sonne was sent from the Father,
A Light to be revealed to the Gentiles, and the glory of thy people Israel. You have herd Simeon showing the cause why the Son was sent from the Father,
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why he became man, which raigned before in Paradise.
why he became man, which reigned before in Paradise.
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What moued God to leaue his ioy and his blisse, & suffer more then all the world could suffer together? A great cause it is that would make a king leaue his kingdome, and fall to beggerie.
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 fallen to beggary.
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A great and wonderfull cause it was that made Iehouah to come downe from heauen to suffer misery vpon the earth. Two vnder causes Simeon sheweth why this Messias came from heauen.
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 shows why this Messias Come from heaven.
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The first that he might enlighten the Gentils, which sat in darknesse, and the second, that he might be the glory of Israell, which gloried in their sacrifices and in their ceremonies,
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,
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and so had no glory before he came, but were like the Moone when the Sunne doth shine vpon it,
and so had no glory before he Come, but were like the Moon when the Sun does shine upon it,
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or like Rachel which dispised Leah and became barren.
or like Rachel which despised Leah and became barren.
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And they despised the Gentiles light, like that sonne which was angry because his lost brother came home again, or like those labourers which checked the Lord of the vineyard, because hee gaue vnto the other labourers as much as hee gaue vnto them.
And they despised the Gentiles Light, like that son which was angry Because his lost brother Come home again, or like those labourers which checked the Lord of the vineyard, Because he gave unto the other labourers as much as he gave unto them.
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But the Gentiles are like Leah, who being despised became fruitful.
But the Gentiles Are like Leah, who being despised became fruitful.
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Simeon reioyced in Christ, not only for that he was the glory of Israell, but also for that he was the light of the Gentils. 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.
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Shall the head be sorrowfull because the hand is well? nay rather the hand should be glad because the head is well,
Shall the head be sorrowful Because the hand is well? nay rather the hand should be glad Because the head is well,
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and the head because the hand is well.
and the head Because the hand is well.
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The father should be glad because his son is stronger then himselfe, the mother shold be glad because her daughter is wiser then her selfe, the brother shold be glad,
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,
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because his brother is richer then himself, the mistresse shold reioyce, because her maide is a better housewife then her selfe.
Because his brother is Richer then himself, the mistress should rejoice, Because her maid is a better housewife then her self.
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But wee enuie our brethren and our neighbours, because they are better then we, and because God hath blessed them with temporall or spirituall thinges aboue vs:
But we envy our brothers and our neighbours, Because they Are better then we, and Because God hath blessed them with temporal or spiritual things above us:
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if we see that they haue learning, then we enuie them for their learning, if hee haue more giftes, we enuie him for his giftes,
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,
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if hee haue more knowledge, wee enuie him for his knowledge, if he haue more zeale, we enuie him for his zeale,
if he have more knowledge, we envy him for his knowledge, if he have more zeal, we envy him for his zeal,
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if he haue more riches, wee enuie him for his riches, and how can we reioyce when euery bodies good is our euill,
if he have more riches, we envy him for his riches, and how can we rejoice when every bodies good is our evil,
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and euery bodies ioye is our sorrow? But fixe your eyes vpon Christ alone,
and every bodies joy is our sorrow? But fix your eyes upon christ alone,
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and hee will fulfill your ioy, if you looke not backe to Sodome like Lots wife.
and he will fulfil your joy, if you look not back to Sodom like Lots wife.
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If you loue ioy and gladnesse, Christ is ioy and gladnesse; if you loue comfort, why, Christ is the comforter of all that beare his crosse;
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;
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if you loue life, Christ is eternall life; if you loue peace, Christ is peace;
if you love life, christ is Eternal life; if you love peace, christ is peace;
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if you loue riches, Christ is full of heauenly riches, and full of liberalitie to bestow them vpon all such as loue God:
if you love riches, christ is full of heavenly riches, and full of liberality to bestow them upon all such as love God:
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so Christ is all in all vnto the godly, and they haue more ioye in Christ alwayes and in all things,
so christ is all in all unto the godly, and they have more joy in christ always and in all things,
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then the richest, and most glorious and sumptuous Prince in the world, then Salomon himselfe had in worldly riches, honours, pleasures, ease or felicitie.
then the Richest, and most glorious and sumptuous Prince in the world, then Solomon himself had in worldly riches, honours, pleasures, ease or felicity.
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For the wicked which put their trust in riches, and make them gods of golde and money, of ease and pleasures,
For the wicked which put their trust in riches, and make them God's of gold and money, of ease and pleasures,
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though they doe all that they can to fulfill their lusts, and take neuer so much pleasure,
though they do all that they can to fulfil their Lustiest, and take never so much pleasure,
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and be neuer so merry, yet they can haue no true ioy, nor peace of conscience,
and be never so merry, yet they can have no true joy, nor peace of conscience,
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for all the peace, the mirth and sport they haue, is but deceipt, all false and indurable,
for all the peace, the mirth and sport they have, is but deceit, all false and endurable,
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like the grasse, greene in the morning, and withered ere night.
like the grass, green in the morning, and withered ere night.
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But when the Lord doth knocke at their heartes, and strike them with a feeling of their horrible transgressions,
But when the Lord does knock At their hearts, and strike them with a feeling of their horrible transgressions,
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as no doubt he will, then they are all in a maze, and they can haue no ioy, no peace, no rest,
as no doubt he will, then they Are all in a maze, and they can have no joy, no peace, no rest,
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but they may say, in laughter my soule is sorrowfull, in ease my soule hath trouble, in mirth mone, in riches pouerty, in glory shame, in life my soule is euen deade, in plentie my soule wanteth all thinges wherein it should reioyce, it is destitute of all comfort,
but they may say, in laughter my soul is sorrowful, in ease my soul hath trouble, in mirth moan, in riches poverty, in glory shame, in life my soul is even dead, in plenty my soul Wants all things wherein it should rejoice, it is destitute of all Comfort,
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and possessed with all slauish feares like Cain, who being Lord of all the earth, yet had no ioy in it when God had once forsaken him.
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.
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Likewise Saul when God had forsaken him, he had no ioy of his kingdome, nor of all his riches,
Likewise Saul when God had forsaken him, he had no joy of his Kingdom, nor of all his riches,
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and then who had more ioy, Saul the King, or Dauid the subiect? So then wee see that perfect ioy can bee had in nothing but in God and in Iesus Christ.
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 Iesus christ.
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Wherefore as by the streame you may bee led to the fountaine, euen so let the ioye and peace of this life serue to leade vs to God which is perfect ioy and peace,
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,
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and there rest, like the wise men which were guided by the star, to come to the true Sonne of grace, Iesus Christ when he was borne:
and there rest, like the wise men which were guided by the star, to come to the true Son of grace, Iesus christ when he was born:
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and if we rest not in him when we haue found him, there is no rest for vs, we shall bee like the restlesse done, which fluttered about and found no rest any way, till she returned to the arke:
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:
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but we seeme as though we sought him and found him, when as we do but play the hypocrites. Salomon saith;
but we seem as though we sought him and found him, when as we do but play the Hypocrites. Solomon Says;
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that the waies of the whore are prosperity & welfare, for she euer putteth on a vizard, that she might not be knowne to be so vile as she is:
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:
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so vnder the colour of goodnesse euill is alwayes lurking.
so under the colour of Goodness evil is always lurking.
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Therefore also is Christ called the light, because we shold leaue our foolishnesse seeing light is come,
Therefore also is christ called the Light, Because we should leave our foolishness seeing Light is come,
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& that we should forsake all our lights which are but darknesse, and cleaue vnto his light which is the true light indeed.
& that we should forsake all our lights which Are but darkness, and cleave unto his Light which is the true Light indeed.
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A light to be reuealed to the Gentiles, &c. He came to lighten the Gentiles, and they receaued him with thankfulnesse, of whom there was no hope of goodnesse left.
A Light to be revealed to the Gentiles, etc. He Come to lighten the Gentiles, and they received him with thankfulness, of whom there was no hope of Goodness left.
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Who would suppose that the barren woman should become fruitful, or the prodigall sonne returne home againe? It is like as if an owle should bee conuerted to see light,
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,
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or as if the streame would returne into the fountaine, or as if an old man should become yong againe.
or as if the stream would return into the fountain, or as if an old man should become young again.
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A light to be reuealed to the Gentiles.
A Light to be revealed to the Gentiles.
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To be reuealed, not yet reuealed, the Iewes must first reiect him before the Gentiles receiue him:
To be revealed, not yet revealed, the Iewes must First reject him before the Gentiles receive him:
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and when the Iewes did oppresse him, condemne him, & crucifie him, then were his armes spread vnto the whole world.
and when the Iewes did oppress him, condemn him, & crucify him, then were his arms spread unto the Whole world.
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When the guests would not come, then he sendeth into the high wayes, to compell others that wold not come willingly vnto it.
When the guests would not come, then he sends into the high ways, to compel Others that would not come willingly unto it.
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Comfort is on foot, & that which wil come shall come, &c. The Queene of Saba came from the vttermost part of the earth to heare Solomons wisedome,
Comfort is on foot, & that which will come shall come, etc. The Queen of Saba Come from the uttermost part of the earth to hear Solomons Wisdom,
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and the wisemen came from the East to see Iesus Christ, but we may say, the Lord was heere in the Temple,
and the Wise men Come from the East to see Iesus christ, but we may say, the Lord was Here in the Temple,
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and I was in my shop, selling and buying, lying, deceiuing and swearing.
and I was in my shop, selling and buying, lying, deceiving and swearing.
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Well, when hee comes backe againe I will be better accquainted with him, and so we esteeme not of his presence in any reuerent sort. The Shunamite said;
Well, when he comes back again I will be better acquainted with him, and so we esteem not of his presence in any reverent sort. The Shunamite said;
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Let vs build a chamber for the man of God: then we shold build an house.
Let us built a chamber for the man of God: then we should built an house.
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Zacheus did climbe vp into a tree to see our Sauiour, and the Lord seeing his diligence called him, Zacheus come downe,Zacchaeus did climb up into a tree to see our Saviour, and the Lord seeing his diligence called him, Zacchaeus come down,
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for I will dine at thy house this day, and that was a ioyfull day with Zacheus, for then saluation came into his house, and vpon all his family:
for I will dine At thy house this day, and that was a joyful day with Zacchaeus, for then salvation Come into his house, and upon all his family:
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he gaue the Lord a feast, and the Lord made him a far better feast of peace, a feast of ioy, a feast of heauenly things,
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,
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and so for his zeale and indeuour to see Christ bodily, he shewed himselfe vnto him spiritually, euen to his hearts desire. To be reuealed.
and so for his zeal and endeavour to see christ bodily, he showed himself unto him spiritually, even to his hearts desire. To be revealed.
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Haue an eye to the future tence, that which is not shalbe.
Have an eye to the future tense, that which is not shall.
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As for example, Salomon was wise, but he is foolish, Sampson was strong, but he is weake;
As for Exampl, Solomon was wise, but he is foolish, Sampson was strong, but he is weak;
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Iudas was a preacher, but he is a traytor, Paul was a persecutor, but he is a preacher;Iudas was a preacher, but he is a traitor, Paul was a persecutor, but he is a preacher;
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Peter was a denier of Christ, but now he is a bold professor of Christ, Moses was learned in the wisdome of the Egyptians,Peter was a denier of christ, but now he is a bold professor of christ, Moses was learned in the Wisdom of the egyptians,
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but now he is learned in the wisdom of God, by which the wisdome of the Egyptians is made but meere foolishnesse in the sight of God.
but now he is learned in the Wisdom of God, by which the Wisdom of the egyptians is made but mere foolishness in the sighed of God.
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Others as heathen Philosophers, Plato, Aristotle, Cato, Crates, and such like, were counted verie wise men in the sight of the world,
Others as heathen Philosophers, Plato, Aristotle, Cato, Crates, and such like, were counted very wise men in the sighed of the world,
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yea they wrote so many bookes full of wisedome, and also adorned with notable sentences and wittie sayings, that one would thinke all wisedome were buried with them,
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,
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so famous were they, and so full of earthly vnderstanding, teaching manners counsels and pollicies:
so famous were they, and so full of earthly understanding, teaching manners Counsels and policies:
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yet for my part I haue neither seene nor heard of any such, being wise in worldly things and without the wisedome of God,
yet for my part I have neither seen nor herd of any such, being wise in worldly things and without the Wisdom of God,
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but that they haue committed some notorious foolishnesse in the sight of all men, like Achitophell, of whom we read that he was so wise a counseller, that his counsell was like as one had asked counsell at the oracle of God,
but that they have committed Some notorious foolishness in the sighed of all men, like Achitophel, of whom we read that he was so wise a Counsellor, that his counsel was like as one had asked counsel At the oracle of God,
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and yet see the ende of him, hee hanged himselfe, and all for want of the knowledge of God.
and yet see the end of him, he hanged himself, and all for want of the knowledge of God.
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It had bin better therfore for him to haue had more wisdom & lesse wit.
It had been better Therefore for him to have had more Wisdom & less wit.
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Crates, Aristotle, Plato, and others of the wise Philosophers, haue either poisoned, burned, or drowned themselues,Crates, Aristotle, Plato, and Others of the wise Philosophers, have either poisoned, burned, or drowned themselves,
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& so we see that the end of worldly wisedome is meere foolishnesse, and the foolish haue more peace then the wise:
& so we see that the end of worldly Wisdom is mere foolishness, and the foolish have more peace then the wise:
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for their wisedome without the feare of God, doth them no more good then the Arke did to the Philistines, which did nothing but torment them,
for their Wisdom without the Fear of God, does them no more good then the Ark did to the philistines, which did nothing but torment them,
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because they knew not how to vse it, and therefore vnreuerently abused it.
Because they knew not how to use it, and Therefore unreverently abused it.
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For if your wisedome consist in eloquence of words, in profundity of wit, to gaine craftely,
For if your Wisdom consist in eloquence of words, in profundity of wit, to gain craftily,
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& spend warily, to inuent lawes, to expound riddles, and interpret dreames, to tell fortunes, and prophecy of matters by learning:
& spend warily, to invent laws, to expound riddles, and interpret dreams, to tell fortune's, and prophecy of matters by learning:
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all your wisdome is but vexation of the spirit;
all your Wisdom is but vexation of the Spirit;
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for all these without the feare of God do vs no more good then their wit did these Philosophers, which notwithstanding sate in darkedesse.
for all these without the Fear of God do us no more good then their wit did these Philosophers, which notwithstanding sat in darkedesse.
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And I am afraid though Christ brought light vnto the Gentiles, yet it may bee said, that the Gentiles sit in darkenesse stil, sauing a few Leuits scattered vpon the mountains,
And I am afraid though christ brought Light unto the Gentiles, yet it may be said, that the Gentiles fit in darkness still, Saving a few Leuits scattered upon the Mountains,
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for whose sake Sodome is spared.
for whose sake Sodom is spared.
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And because those had not the knowledge of God, therefore they worshipped Mars and Cupid, sunne and moone, beasts and serpents:
And Because those had not the knowledge of God, Therefore they worshipped Mars and Cupid, sun and moon, beasts and Serpents:
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so the Philistines worshipped Dagon, the Ephesians worshipped Diana, the Assyrians Nesroch, the Israelites worshipped a calfe Ahaziah worshipped Beelzebub, the Moabites worshipped Chamos, the Samaritans did worship vnto Baal: so the trueth to such seemeth falshood, & error seemeth truth.
so the philistines worshipped Dagon, the Ephesians worshipped Diana, the Assyrians Nesroch, the Israelites worshipped a calf Ahaziah worshipped Beelzebub, the Moabites worshipped Chemosh, the Samaritans did worship unto Baal: so the truth to such seems falsehood, & error seems truth.
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As for example, that the world shold be made of nothing, that the world became flesh, that God and man was ioyned together in one person, that one man may be righteous in the righteousnesse of another, which is Christ,
As for Exampl, 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,
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and that the dead shall rise againe, these seemed foolishnesse vnto the Gentiles, neither could they beleeue them.
and that the dead shall rise again, these seemed foolishness unto the Gentiles, neither could they believe them.
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No more can some Gentils amongst vs at this day, which are but naturall men,
No more can Some Gentiles among us At this day, which Are but natural men,
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therefore they do not beleeue them, for when they professed themselues to be wise, they became fooles, saith the holy Ghost.
Therefore they do not believe them, for when they professed themselves to be wise, they became Fools, Says the holy Ghost.
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So then we see now what Christ hath done for vs, he hath boūd that Serpent, which hath sowne all the tares, So then we see now what christ hath done for us, he hath bound that Serpent, which hath sown all the tares,
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so that the diuell is fayne for want of better lodging, to enter into swine.
so that the Devil is fain for want of better lodging, to enter into Swine.
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Heretofore, whereas one followed God, a thousand followed Baall, but now kings & princes lift vp their heads, desiring Christ to raigne with them and in them.
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.
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Heretofore we made our selues like the wounded man, we were spoyled, we were stript naked,
Heretofore we made our selves like the wounded man, we were spoiled, we were stripped naked,
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& we were bathed in our bloud being full of woundes, but now Christ hath furnished vs, hee hath washed vs, he hath clothed vs,
& we were bathed in our blood being full of wounds, but now christ hath furnished us, he hath washed us, he hath clothed us,
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and we are now become true Israelites: vs which were the vile and wild Oliues, he hath grafted vpon the true oliue,
and we Are now become true Israelites: us which were the vile and wild Olive, he hath grafted upon the true olive,
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and planted vs in a fruitfull soyle.
and planted us in a fruitful soil.
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And what cause can we shew for this but only mercy? For heretofore we were called foolish,
And what cause can we show for this but only mercy? For heretofore we were called foolish,
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but the Lord hath made vs wise according to the wisdom of God in these daies by his spirit:
but the Lord hath made us wise according to the Wisdom of God in these days by his Spirit:
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but if you deserue to be called the foolish nation againe, then yee are most vnhappy and most cursed.
but if you deserve to be called the foolish Nation again, then ye Are most unhappy and most cursed.
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So now wee haue heard that the Lord doth reueale all his counsels vnto his Prophets,
So now we have herd that the Lord does reveal all his Counsels unto his prophets,
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and how the glory of Israell is now reuealed to bee the light of the Gentiles.
and how the glory of Israel is now revealed to be the Light of the Gentiles.
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And you haue heard the cause why: because the Iewes reiected their owne saluation.
And you have herd the cause why: Because the Iewes rejected their own salvation.
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You haue heard that the cause was only his mercy and his loue, because mercy cannot containe it selfe within Ierusalem.
You have herd that the cause was only his mercy and his love, Because mercy cannot contain it self within Ierusalem.
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A light to be reuealed to the Gentiles, and the glory of thy people Israell.
A Light to be revealed to the Gentiles, and the glory of thy people Israel.
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You haue heard why Christ is called light, why he is called the light of the Gentils,
You have herd why christ is called Light, why he is called the Light of the Gentiles,
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why the Lord did change a curse into a blessing, and why the Gentiles did change darkenesse for light,
why the Lord did change a curse into a blessing, and why the Gentiles did change darkness for Light,
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and a thousand Gods for one true God.
and a thousand God's for one true God.
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Then the Gentiles receiued more grace then they desired, for the Lord came vncalled vnto their owne houses,
Then the Gentiles received more grace then they desired, for the Lord Come uncalled unto their own houses,
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and made a feast vnto them in their owne houses. The light of the Gentiles is our light, your light, and my light:
and made a feast unto them in their own houses. The Light of the Gentiles is our Light, your Light, and my Light:
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Christ is our grace, your grace, and my grace: and Christ is our saluation, your saluation, and my saluation.
christ is our grace, your grace, and my grace: and christ is our salvation, your salvation, and my salvation.
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He came vnto the Iewes, and for the Iewes, and yet his comming vnto the Gentiles was better then to the Iewes.
He Come unto the Iewes, and for the Iewes, and yet his coming unto the Gentiles was better then to the Iewes.
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He came into the world when the world did abound in al wickednesse, and saued vs when we most deserued wrath.
He Come into the world when the world did abound in all wickedness, and saved us when we most deserved wrath.
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Wonder at this you that wonder at nothing, that the Lord wold come to bring saluation, to redeem our lost soules,
Wonder At this you that wonder At nothing, that the Lord would come to bring salvation, to Redeem our lost Souls,
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euen as it were against our wils: so that now we wold not be as we were for a thousand worlds.
even as it were against our wills: so that now we would not be as we were for a thousand world's.
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The blindnesse of the Iewes was, & is wonderfull, who heard of their reiection, & of our conuersion,
The blindness of the Iewes was, & is wonderful, who herd of their rejection, & of our conversion,
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and yet vnderstood it not, neither sought to preuent Gods wrath in reiecting of them.
and yet understood it not, neither sought to prevent God's wrath in rejecting of them.
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Therefore the rocke which shold haue saued them did shiuer thē in peeces, wherin was shewed their wonderfull blockishnesse, hauing it so often foretold by their Prophets, figured in their law, shadowed in their sacrifices,
Therefore the rock which should have saved them did shiver them in Pieces, wherein was showed their wonderful blockishness, having it so often foretold by their prophets, figured in their law, shadowed in their Sacrifices,
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and read in their churches from Saboth to Saboth.
and read in their Churches from Sabbath to Sabbath.
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Euery thing that commeth to passe in churches, in common weales, in Cities, in countries, in kingdoms,
Every thing that comes to pass in Churches, in Common weals, in Cities, in countries, in kingdoms,
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and in prouinces, these are all foretold in the Scriptures, and yet none do vnderstand it, sauing a fewe chosen ones whom God loueth.
and in Provinces, these Are all foretold in the Scriptures, and yet none do understand it, Saving a few chosen ones whom God loves.
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For, the comming of Antichrist, the ouerthrow of kingdomes, the darkenesse of Poperie, the light of the Gospell, the conuersion of the Gentils,
For, the coming of Antichrist, the overthrow of kingdoms, the darkness of Popery, the Light of the Gospel, the conversion of the Gentiles,
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and the reiecting of the Iewes, all these are set downe in the Scriptures, and yet wee cannot vnderstand it,
and the rejecting of the Iewes, all these Are Set down in the Scriptures, and yet we cannot understand it,
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though we heare it day by day, because we do not giue our minds to vnderstanding.
though we hear it day by day, Because we do not give our minds to understanding.
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Such hearers shall stād in a maze before the righteous and terrible throne of God:
Such hearers shall stand in a maze before the righteous and terrible throne of God:
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the dead shall rise, the trumpe shall blow, and all the world shall be in an vprore,
the dead shall rise, the trump shall blow, and all the world shall be in an uproar,
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and they shall stand quaking, when their hearing without profiting shall be laid to their charge,
and they shall stand quaking, when their hearing without profiting shall be laid to their charge,
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and they shall say, ô we haue knowen no such thing:
and they shall say, o we have known no such thing:
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but surely if the Iewes could come out of hell, they would admonish vs to take better heede how wee heare:
but surely if the Iewes could come out of hell, they would admonish us to take better heed how we hear:
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for we heare as though we did not heare at all, our mindes, are otherwise occupied.
for we hear as though we did not hear At all, our minds, Are otherwise occupied.
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Now when wee see any thing come to passe, as it is foretold in the Scriptures,
Now when we see any thing come to pass, as it is foretold in the Scriptures,
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then we must say as Christ said, this prophesy is fulfilled, for all thinges that are written are come to Scriptum est & factum est, that is,
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,
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as sure as it is written, so surely doth it come to passe.
as sure as it is written, so surely does it come to pass.
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It prophecieth nothing but that which truly is fulfilled in due time, and the more often it speakes of a thing, the more certaine, the more excellent,
It Prophesieth 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,
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and the more to be beleeued it is. Like a Iewell that is beset with pearle, so is our calling ordained with Scriptures,
and the more to be believed it is. Like a Jewel that is beset with pearl, so is our calling ordained with Scriptures,
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for so doth God tender our calling, which is so often in his mouth, and we so often in his remembrance, that hee speaketh of vs in euery booke throughout the whole Scriptures,
for so does God tender our calling, which is so often in his Mouth, and we so often in his remembrance, that he speaks of us in every book throughout the Whole Scriptures,
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like a kind spouse whose loue is in a strange cuntrey, and he delighteth himselfe with thoughts & meditations of her:
like a kind spouse whose love is in a strange country, and he delights himself with thoughts & meditations of her:
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so he did long vntil the Gentils were come to him again, like the prodigall child, whose father did long vntill he had imbraced him.
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.
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When shall my prodigall sonne come home againe saith he? I will put my best garment on his backe,
When shall my prodigal son come home again Says he? I will put my best garment on his back,
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and my gold ring vpon his finger, and his fare shall be the daintiest morsell. And thus God longeth for our saluation, and he knocketh at our doores.
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.
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Is faith here? is loue here? is one called the feare of God in this place?
Is faith Here? is love Here? is one called the Fear of God in this place?
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And as loue maketh louers somtime to speake plainly & familiarly one to another, somtime by darke speeches and riddles, somtime by letters, sometime by dumbe shewes and signes,
And as love makes lovers sometime to speak plainly & familiarly one to Another, sometime by dark Speeches and riddles, sometime by letters, sometime by dumb shows and Signs,
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and somtime to hide themselues one from another:
and sometime to hide themselves one from Another:
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so our God speaketh sometime plainly to his Church, sometime darkely and mistically, sometime he turneth his face from his Church and deare spouse, as though hee wold not speake vnto her for loue,
so our God speaks sometime plainly to his Church, sometime darkly and mystically, sometime he turns his face from his Church and deer spouse, as though he would not speak unto her for love,
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as appeareth in the booke of the Canticles.
as appears in the book of the Canticles.
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Of the casting off of the Iewes and calling in of the Gentiles, the first tipe or figure was Cain and Abell; Cain was the eldest sonne of Adam, and Abell the yonger,
Of the casting off of the Iewes 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,
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yet God loued Abell, & accepted his sacrifice, but God reiected Cain for his wickednesse, and hee became a reprobate.
yet God loved Abel, & accepted his sacrifice, but God rejected Cain for his wickedness, and he became a Reprobate.
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Euen so doth God, he reiecteth the Iewes which were the eldest sonne, the true oliue,
Eve so does God, he rejects the Iewes which were the eldest son, the true olive,
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and the naturall seede, and Gods dear children if they had continued in obedience, and he taketh vs being but the youngest son, the wild oliue, the seed of the wicked,
and the natural seed, and God's dear children if they had continued in Obedience, and he Takes us being but the youngest son, the wild olive, the seed of the wicked,
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and maketh vs children by adoption vnto him, onely of his meere mercy without any other cause.
and makes us children by adoption unto him, only of his mere mercy without any other cause.
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The second example was Sem and Iaphet, both which were Noahs sons, Sem was the second sonne,
The second Exampl was Sem and Japhet, both which were Noahs Sons, Sem was the second son,
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and Iaphet the first, and of this Iaphet came the Gentiles:
and Japhet the First, and of this Japhet Come the Gentiles:
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of him said Noah, God perswade Iaphet that he may dwell in the tents of Sem, that is, that they may be vnited together,
of him said Noah, God persuade Japhet that he may dwell in the tents of Sem, that is, that they may be united together,
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as we see it is come to passe.
as we see it is come to pass.
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Other sheepe I haue saith Christ, which are not of this fold, them also wil I bring,
Other sheep I have Says christ, which Are not of this fold, them also will I bring,
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and they shall heare my voice, and there shall be one sheepefold and one shepheard.
and they shall hear my voice, and there shall be one sheepfold and one shepherd.
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The third type or figure was Ismaell and Isaak, both the sons of Abraham: Ismaell was the eldest, Isaak the yonger,
The third type or figure was Ishmael and Isaac, both the Sons of Abraham: Ishmael was the eldest, Isaac the younger,
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yet Isaak was chosen of God, and enioyed the promise, and Ismaell his eldest brother a mocker of Isaak was put away, the Lord was not with him.
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.
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The fourth type or figure was Iacob and Esau, both sonnes to Isaak; Esau was the elder brother and Iacob the yonger,
The fourth type or figure was Iacob and Esau, both Sons to Isaac; Esau was the elder brother and Iacob the younger,
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yet God loued Iacob and hated Esau, because Esau contemned his birthright, and sold it to Iacob for a messe of potage,
yet God loved Iacob and hated Esau, Because Esau contemned his birthright, and sold it to Iacob for a mess of potage,
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and therefore Iacob stole the blessing from him:
and Therefore Iacob stole the blessing from him:
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so God blessed Iacob, but cursed Esau; whereby is shewed that the Lord did for the contempt of the Iewes, take away their birth-right and their blessing,
so God blessed Iacob, but cursed Esau; whereby is showed that the Lord did for the contempt of the Iewes, take away their birthright and their blessing,
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and hath giuen it vnto vs.
and hath given it unto us
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The fift type or figure was Leah and Ràchell the two daughters of Laban; Leah was the elder,
The fift type or figure was Leah and Ràchell the two daughters of Laban; Leah was the elder,
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but blear or squint eyed, Rachel the yonger beautifull and faire. 17. Therfore Rachell was beloued of Iacob, and Leah despised. 18. Yet Leah was first maried. 23. & also made fruitfull. 31. but Rachell also was after maried. 28. and more beloued. 30. and hauing enuied her sisters fruitfulnesse. 30. 1. and repented, God remembred her, and made her fruitfull.
but blear or squint eyed, Rachel the younger beautiful and fair. 17. Therefore Rachel was Beloved of Iacob, 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.
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So Christ first maried the Iewes, and made them glorious, but when they despised their glory, he maried with the Gentiles,
So christ First married the Iewes, and made them glorious, but when they despised their glory, he married with the Gentiles,
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and they enuying their happinesse, of barren in all goodnesse, became fruitfull in true holinesse.
and they envying their happiness, of barren in all Goodness, became fruitful in true holiness.
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The sixt figure was Manasses and Ephraim the two sonnes of Ioseph, Manasses was the eldest, and Ephraim was the yongest.
The sixt figure was Manasses and Ephraim the two Sons of Ioseph, Manasses was the eldest, and Ephraim was the youngest.
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Both of them Ioseph hauing brought to Iacob his father that hee might blesse them, he tooke Manasses and put him towards Iacobs right hand, that he might blesse him first and more plentifully,
Both of them Ioseph having brought to Iacob his father that he might bless them, he took Manasses and put him towards Iacobs right hand, that he might bless him First and more plentifully,
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and he took Ephraim and put him towards Iacobs left hand.
and he took Ephraim and put him towards Iacobs left hand.
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But Iacob stretched out his right hand, and layd it on Ephraims head which was the yonger,
But Iacob stretched out his right hand, and laid it on Ephraim's head which was the younger,
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and his left hand vpon Manasses, directing his hands so of purpose, for Manasses was the elder of them.
and his left hand upon Manasses, directing his hands so of purpose, for Manasses was the elder of them.
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Thus the Lord blessed vs when there was no hope left for vs. The seuenth figure was Rahab a harlot in Iericho:
Thus the Lord blessed us when there was no hope left for us The Seventh figure was Rahab a harlot in Jericho:
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who was a Gentile, yet her heart was touched so, that she receiued and entertained the spies that Israell sent,
who was a Gentile, yet her heart was touched so, that she received and entertained the spies that Israel sent,
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and in the time of danger hid them, that they should take no harme:
and in the time of danger hid them, that they should take no harm:
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signifying thereby, that the Gentiles should receiue and imbrace the true Israelites and messengers of the Gospell,
signifying thereby, that the Gentiles should receive and embrace the true Israelites and messengers of the Gospel,
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and keepe them as safely, and defend them as diligently as Rahab did the spyes of Israell.
and keep them as safely, and defend them as diligently as Rahab did the spies of Israel.
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The eight figure was Ruth a Moabite:
The eight figure was Ruth a Moabite:
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of her Christ Iesus vouchsafed to come as concerning the flesh, to shew that he came not only of the Iewes and for the Iewes,
of her christ Iesus vouchsafed to come as Concerning the Flesh, to show that he Come not only of the Iewes and for the Iewes,
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but also of and for the Gentiles, which were the lost sheepe, vnhoped for, being strangers from the couenant.
but also of and for the Gentiles, which were the lost sheep, unhoped for, being Strangers from the Covenant.
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The ninth figure was Sampson, who being a Iew, would needs marry with a Gentile, signifying that Christ Iesus would also marry with the Gentiles,
The ninth figure was Sampson, who being a Iew, would needs marry with a Gentile, signifying that christ Iesus would also marry with the Gentiles,
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as he did with the Iewes.
as he did with the Iewes.
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The tenth figure was Salomon, who maried Pharaos daughter which was an Egyptian and Gentile, signifying thereby that Christ wold take him a spouse among the Gentiles to marry with himselfe,
The tenth figure was Solomon, who married Pharaohs daughter which was an Egyptian and Gentile, signifying thereby that christ would take him a spouse among the Gentiles to marry with himself,
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as Dauid in the Psalmes declareth.
as David in the Psalms Declareth.
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Thee leuenth figure was Naaman the Syrian, whose leprosie is turned vpon Gehezie, the leprosie of an heathen and ignorant man turned vpon an Israelite, Thee leuenth figure was Naaman the Syrian, whose leprosy is turned upon Gehazi, the leprosy of an heathen and ignorant man turned upon an Israelite,
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and one that had the knowledge of God, being the seruant of a Prophet:
and one that had the knowledge of God, being the servant of a Prophet:
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signifying that our leprosie of sin and ignorance shold be turned from vs vpon the Iewes, who had the knowledge of the law of God,
signifying that our leprosy of since and ignorance should be turned from us upon the Iewes, who had the knowledge of the law of God,
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but esteemed it not, but were vnthankfull for it. Many like examples there are in the new Testamēt.
but esteemed it not, but were unthankful for it. Many like Examples there Are in the new Testament.
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For like as the Cherubins, though seuered in sūder, yet loked one towards another, and both vpon the mercy seate:
For like as the Cherubim, though severed in sunder, yet looked one towards Another, and both upon the mercy seat:
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so the old Testament and the new looke one towards another & yet point at one and the same thing.
so the old Testament and the new look one towards Another & yet point At one and the same thing.
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The first type or figure in the new Testament was the wisemen, which were the first fruites of the Gentiles,
The First type or figure in the new Testament was the Wise men, which were the First fruits of the Gentiles,
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and came from the East, being guided by a starre:
and Come from the East, being guided by a star:
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signifying that by the guiding of the word and spirit of God, the Gentiles should come from all the places of the world to imbrace Christ Iesus with ioy.
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 Iesus with joy.
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The second type or figure was Christ his going into Egypt, signifying therby that he shold go from the Iewes to the Gentils,
The second type or figure was christ his going into Egypt, signifying thereby that he should go from the Iewes to the Gentiles,
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because the Iewes refused him through vnbeleefe, abundance of wickednesse, and want of reformation: so we see that nothing can driue away Christ but sin.
Because the Iewes refused him through unbelief, abundance of wickedness, and want of Reformation: so we see that nothing can driven away christ but since.
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The third type was Christ whipping the Iewes out of the Temple, shewing therby that the Iewes shold be whipped or cast out of the spirituall Temple,
The third type was christ whipping the Iewes out of the Temple, showing thereby that the Iewes should be whipped or cast out of the spiritual Temple,
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and the Gentiles should occupy it.
and the Gentiles should occupy it.
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This (beloued) belongeth vnto vs to whom the Lord so wonderfully hath made his light to shine.
This (Beloved) belongeth unto us to whom the Lord so wonderfully hath made his Light to shine.
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The fourth figure is the parable of the vineyard, which was taken from them that possessed it,
The fourth figure is the parable of the vineyard, which was taken from them that possessed it,
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and giuen to them that should bring forth the fruits thereof, and yeeld better increase vnto the Lord of the vineyard,
and given to them that should bring forth the fruits thereof, and yield better increase unto the Lord of the vineyard,
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The fift figure was the parable of the two sons that were bidden to go & worke in their fathers vineyard, of whom the first said, he would, and did not:
The fift figure was the parable of the two Sons that were bidden to go & work in their Father's vineyard, of whom the First said, he would, and did not:
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the second said, he would not, & did repent, and went to labour in the vineyard:
the second said, he would not, & did Repent, and went to labour in the vineyard:
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the first signified the Iewes, which made many vowes with such a shew of godlinesse which was but hypocrisie, whom the Lord reiected and cast off,
the First signified the Iewes, which made many vows with such a show of godliness which was but hypocrisy, whom the Lord rejected and cast off,
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and said that the publicans and sinners should stand in iudgement to condemne the greatest of them.
and said that the Publicans and Sinners should stand in judgement to condemn the greatest of them.
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The sixt figure, was the feast that the Lord made vnto the disobedient guests whom the Lord inuited to his banket, which was only ordained for them and who promised to come vnto it,
The sixt figure, was the feast that the Lord made unto the disobedient guests whom the Lord invited to his banquet, which was only ordained for them and who promised to come unto it,
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and yet refused and would not come, but alledged slight excuses taken from their loue of earthly and transitory things aboue God.
and yet refused and would not come, but alleged slight excuses taken from their love of earthly and transitory things above God.
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Therefore the Lord sent into the high wayes to call and compell the Gentiles to come, which came,
Therefore the Lord sent into the high ways to call and compel the Gentiles to come, which Come,
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though some left their wedding garments behind them.
though Some left their wedding garments behind them.
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The seuenth Type or figure, was the vision of Peter in Ioppa, when he was on the top of the house, where hee saw the vessell come downe that had in it all manner of foure footed beasts of the earth,
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 foure footed beasts of the earth,
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and wilde beasts, and foules of the ayre, and creeping things, where also the voyce said vnto him, Arise Peter, kill and eate:
and wild beasts, and fowls of the air, and creeping things, where also the voice said unto him, Arise Peter, kill and eat:
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wherein the Lord shewed vnto him, that he should count no man vncleane, although the Gentiles then were counted vncleane,
wherein the Lord showed unto him, that he should count no man unclean, although the Gentiles then were counted unclean,
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as were the vncleane beasts set downe in the law of God, and therefore when Peter was sent for to Cornelius house, he said:
as were the unclean beasts Set down in the law of God, and Therefore when Peter was sent for to Cornelius house, he said:
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Of a trueth I perceiue that God hath no respect of persons, but in euery nation he that feareth God, Of a truth I perceive that God hath no respect of Persons, but in every Nation he that fears God,
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and worketh righteousnesse, is accepted of him. and works righteousness, is accepted of him.
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Many other examples of our calling, as the strayed sheepe, the lost groate, the prodigall sonne,
Many other Examples of our calling, as the strayed sheep, the lost groat, the prodigal son,
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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.
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.
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But am I conuerted? If I be not, then haue I not fulfilled this prophesie:
But am I converted? If I be not, then have I not fulfilled this prophesy:
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therefore let vs striue to do well, and to mortifie and subdue sin which dwelleth in our mortall bodies,
Therefore let us strive to do well, and to mortify and subdue since which dwells in our Mortal bodies,
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for none but the valiant can enter into the kingdome of heauen.
for none but the valiant can enter into the Kingdom of heaven.
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Now all these prophesies are fulfilled, the blind see, the lame go, the dumbe speake, the deafe heare, the maimed worke, the dead are quickned, the leapers are cleansed,
Now all these prophecies Are fulfilled, the blind see, the lame go, the dumb speak, the deaf hear, the maimed work, the dead Are quickened, the leapers Are cleansed,
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and the poore receiue the Gospell.
and the poor receive the Gospel.
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Therefore who will despaire, and say, light is not reuealed vnto me, whē as he seeth it to be reuealed vnto whole nations? And so solemne is our calling,
Therefore who will despair, and say, Light is not revealed unto me, when as he sees it to be revealed unto Whole Nations? And so solemn is our calling,
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as that in so many places of the scripture it is foretold, wherby we see how dearly the Lord tēdreth our saluatiō as a kind spouse which was lōged for,
as that in so many places of the scripture it is foretold, whereby we see how dearly the Lord tendereth our salvation as a kind spouse which was longed for,
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while she was in a strange cuntrey: for Christ lōged for the Gentils, till they came home again vnto him.
while she was in a strange country: for christ longed for the Gentiles, till they Come home again unto him.
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Therfore let vs now cōsider what he giueth vs, namely righteousnes & saluatiō: first righteousnes, then saluatiō:
Therefore let us now Consider what he gives us, namely righteousness & salvation: First righteousness, then salvation:
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first repentance, and then forgiuenesse of sins, the sun of the Gospell, least we should see heauen in hell,
First Repentance, and then forgiveness of Sins, the sun of the Gospel, lest we should see heaven in hell,
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and light in darknesse, and ioy in anguishes. Let vs not contemne our light, or grow carelesse of it:
and Light in darkness, and joy in Anguishes. Let us not contemn our Light, or grow careless of it:
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let vs not build with one hand and ouerthrow with the other by prophanenesse, like those men which while they surfetted at their gluttonous tables, did call vpon God for health.
let us not built 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.
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Christ is not receiued with the left hand:
christ is not received with the left hand:
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if the father offering a gift, do see the sonne stretch foorth his left hand, hee will withdraw his gift from him.
if the father offering a gift, do see the son stretch forth his left hand, he will withdraw his gift from him.
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I say let vs not contemne our light as the Iewes contemned their glory.
I say let us not contemn our Light as the Iewes contemned their glory.
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For what is light to him that will shut his eyes against it? What is this light? It is such a glorious light,
For what is Light to him that will shut his eyes against it? What is this Light? It is such a glorious Light,
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and such an excellent reuelation, that great and mightie kings haue earnestly desired to see, and Princes haue laid downe their crownes to reueale it.
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.
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Let vs embrace this light, let vs take and put on the wedding garment, and go to the banket,
Let us embrace this Light, let us take and put on the wedding garment, and go to the banquet,
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vnto which a thousand messengers haue inuited vs, and alledge none excuses:
unto which a thousand messengers have invited us, and allege none excuses:
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say not, I haue married a wife, I haue bought Oxen, I go to see a farme, &c. and therefore I cannot come, neither will I come.
say not, I have married a wife, I have bought Oxen, I go to see a farm, etc. and Therefore I cannot come, neither will I come.
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Well do so, if that ye will needs: but remember that thou wast inuited, and therefore the blessing shall be giuen to another.
Well do so, if that you will needs: but Remember that thou wast invited, and Therefore the blessing shall be given to Another.
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And Esau shall weepe for the blessing but shall not haue it.
And Esau shall weep for the blessing but shall not have it.
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But giue me a reason I pray thee, why thou wilt be called the seruant of God, which doest not serue him,
But give me a reason I pray thee, why thou wilt be called the servant of God, which dost not serve him,
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or the child of God, which doest not loue him, or the disciple of Christ, which doest not learne of him:
or the child of God, which dost not love him, or the disciple of christ, which dost not Learn of him:
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yet his raine falleth vpon all, the iust and vniust, and he giueth thee all things for nothing:
yet his rain falls upon all, the just and unjust, and he gives thee all things for nothing:
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the sunne doth giue his light for nothing, the dew doth giue his moisture for nothing, the riuers do giue their waters for nothing,
the sun does give his Light for nothing, the due does give his moisture for nothing, the Rivers do give their waters for nothing,
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and the earth doth giue her fruit for nothing.
and the earth does give her fruit for nothing.
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What shall we do then when the sunne shineth? We must not do as we do in the darke,
What shall we do then when the sun shines? We must not do as we do in the dark,
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for then men ought to betake them to their labour.
for then men ought to betake them to their labour.
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Learne of the sauage beasts, who as soone as the day springs, betake them to their trauell,
Learn of the savage beasts, who as soon as the day springs, betake them to their travel,
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and euery bird welcommeth it with many a sweete song, Christ is light, and this light is come:
and every bird welcometh it with many a sweet song, christ is Light, and this Light is come:
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therefore hee that seeth not now is blind.
Therefore he that sees not now is blind.
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Are not they then blind which yet see not, that prayer for the dead is vaine, needlesse and bootlesse? But thicke darknesse must haue a mighty light to chase it away.
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.
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So that he which beginneth to roote out some error or superstition, at the first shall haue much ado for custome and naturall corruption are the first causers of heresie,
So that he which begins 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,
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and shall crie against her in the maintenance thereof, and withstanders of reformation shall say, great is Diana of Ephesus,
and shall cry against her in the maintenance thereof, and withstanders of Reformation shall say, great is Diana of Ephesus,
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and so for a long time they seeme to wash the Ethiopian or the blacke More, the more they wash him, the more they gall him,
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,
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& yet he is an Ethiopian still, but in the end the Arke standeth, and Dagon falleth downe,
& yet he is an Ethiopian still, but in the end the Ark Stands, and Dagon falls down,
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and truth triumpheth ouer falshood, hauing got the victory, and light chaseth away darknesse with the brightnesse therof.
and truth Triumpheth over falsehood, having god the victory, and Light chases away darkness with the brightness thereof.
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Why then doth this darknesse continue amongst vs still? To him that asketh what Scripture haue you against it? it is sufficient to answere, what Scripture haue you for it? For if the word command it not, God reiecteth it,
Why then does this darkness continue among us still? To him that asks 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 rejects it,
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and will say, who hath required these things at your hands? But what is this,
and will say, who hath required these things At your hands? But what is this,
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for euery idle word you must giue account, as our Sauiour Iesus Christ saith. Mat 12. And whatsoeuer is not of faith is sinne.
for every idle word you must give account, as our Saviour Iesus christ Says. Mathew 12. And whatsoever is not of faith is sin.
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Rom. 14. 23. They aske, what, shal we not say God be with them? Why shold you? Why (say they) must we say nothing? What if thou do not? What saiest thou,
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,
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when thou mentionest the death of thy first fathers, Adam, Seth, Enos, Enoch, Noah? Doest thou lesse loue these, not praying for them,
when thou mentionest the death of thy First Father's, Adam, Seth, Enos, Enoch, Noah? Dost thou less love these, not praying for them,
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then thou doest them for whom thou saiest, God bee with them, &c,
then thou dost them for whom thou Sayest, God be with them, etc.,
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But thou hast speeches inough to vse, if thou wilt needs say somwhat, and leaue such supersticious and offensiue sentences,
But thou hast Speeches enough to use, if thou wilt needs say somewhat, and leave such superstitious and offensive sentences,
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if he be a good man, thou maist say, the Lord be thanked for his deliuerance, or the like:
if he be a good man, thou Mayest say, the Lord be thanked for his deliverance, or the like:
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but if he be not, then thou maist say, God graunt we may do better then he hath done,
but if he be not, then thou Mayest say, God grant we may do better then he hath done,
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and that by his fall we may learne to rise from sinne, or some such thing:
and that by his fallen we may Learn to rise from sin, or Some such thing:
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whatsoeuer he be, thou maiest say as Dauid said of his child, giuing a reason why he would not pray for him any longer being dead.
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.
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Can I call him backe againe? I shall go to him, but he shall not returne to me:
Can I call him back again? I shall go to him, but he shall not return to me:
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or any other words, so they be wise, and therefore not against the word. What then is to be done? As Iacob said to his wiues and children;
or any other words, so they be wise, and Therefore not against the word. What then is to be done? As Iacob said to his wives and children;
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Giue me your idols that I may burie them:
Give me your Idols that I may bury them:
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so say I vnto you, giue me your superstitions that I may bury them, that they may remaine with you,
so say I unto you, give me your superstitions that I may bury them, that they may remain with you,
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or in you, no lōger to the dishonor of God, offending of your weake brethrē, or to my greefe.
or in you, no longer to the dishonour of God, offending of your weak brothers, or to my grief.
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For I am iealous ouer you, and because you are mine and I am yours, O that my voyce were as the whirlewind, to beate downe, roote out,
For I am jealous over you, and Because you Are mine and I am yours, Oh that my voice were as the whirlwind, to beat down, root out,
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and blow away all your superstitions, that they may no longer raigne among you:
and blow away all your superstitions, that they may no longer Reign among you:
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or rather ô that Christ which is our light were come into vs all, and shined so bright, that we were ashamed of all our darknesse:
or rather o that christ which is our Light were come into us all, and shined so bright, that we were ashamed of all our darkness:
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of all, not of mind onely, but of will also, and of workes, that we no longer would walke in darkenesse,
of all, not of mind only, but of will also, and of works, that we no longer would walk in darkness,
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for few haue the will to walke according to the word, either in darknesse or light:
for few have the will to walk according to the word, either in darkness or Light:
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we can see to sinne in the darke as well as in the light, and do rather,
we can see to sin in the dark as well as in the Light, and do rather,
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because the light discouereth both the harlot and the theef, so they are afraid of the light,
Because the Light Discovereth both the harlot and the thief, so they Are afraid of the Light,
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but assured be we, where light is not, Christ is not:
but assured be we, where Light is not, christ is not:
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for Christ is light, and let none be afraid to seeke this light which is so good,
for christ is Light, and let none be afraid to seek this Light which is so good,
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so excellent, and so profitable for vs. For it doth not onely descrie it selfe, but all other things round about it.
so excellent, and so profitable for us For it does not only descry it self, but all other things round about it.
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Therefore if thou hast this light, thy faith, thy feare, thy loue will shew it selfe,
Therefore if thou hast this Light, thy faith, thy Fear, thy love will show it self,
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and good things cannot now hide themselues, for he that is light, doth delight to please God in the light.
and good things cannot now hide themselves, for he that is Light, does delight to please God in the Light.
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It is no maruell though a man stumble in the darke, but hee which stumbleth in the light is not very strong,
It is no marvel though a man Stumble in the dark, but he which stumbleth in the Light is not very strong,
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because he seeth his way before him.
Because he sees his Way before him.
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Once we stumbled at euery straw when we walked in darknesse, for then wrath had a fall, pride had a fall, lust had a fall, drunkennesse had a fall, penury had a fall, ignorance had a fall:
Once we stumbled At every straw when we walked in darkness, for then wrath had a fallen, pride had a fallen, lust had a fallen, Drunkenness had a fallen, penury had a fallen, ignorance had a fallen:
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or if you will, pride rose & we fell, lust rose, and we fell, &c. Were Egypt as light as Goshen, we should haue idolaters as ioyfull as true worshippers,
or if you will, pride rose & we fell, lust rose, and we fell, etc. Were Egypt as Light as Goshen, we should have Idolaters as joyful as true worshippers,
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but there is palpable darknesse, tedious, fearfull, and of long continuance in Egypt, cleare light onely in Goshen:
but there is palpable darkness, tedious, fearful, and of long Continuance in Egypt, clear Light only in Goshen:
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therefore flie Egypt, but if thou liue in Egypt, that is, walke in darknesse, or commit wickednesse,
Therefore fly Egypt, but if thou live in Egypt, that is, walk in darkness, or commit wickedness,
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though thou sin in the darke, the light will bewray thee, and thy conscience will accuse thee, and condemne thee for it.
though thou sin in the dark, the Light will bewray thee, and thy conscience will accuse thee, and condemn thee for it.
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Therefore now giue ouer darknesse, and arme thee with light, for our life shineth like the light,
Therefore now give over darkness, and arm thee with Light, for our life shines like the Light,
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therfore now we should be Israel, for Israel is reuolted.
Therefore now we should be Israel, for Israel is revolted.
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But many scrolles may be written of our sinnes, and thus the Gentiles are as Gentiles still.
But many scrolls may be written of our Sins, and thus the Gentiles Are as Gentiles still.
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He that beleeueth not the word, is an infidell, hee that beleeueth not God, is an Atheist, hee that worshippeth any thing more then God, is an idolater:
He that Believeth not the word, is an infidel, he that Believeth not God, is an Atheist, he that Worshippeth any thing more then God, is an idolater:
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euery mans conscience shall condemne himselfe.
every men conscience shall condemn himself.
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Yet men will leaue godlinesse for riches, but they will not leaue their riches for godlinesse.
Yet men will leave godliness for riches, but they will not leave their riches for godliness.
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What madnesse? Yea the Iewes neuer serued God at any time with such deuotion as many do now their golde and their riches, ô intollerable wickednesse!
What madness? Yea the Iewes never served God At any time with such devotion as many do now their gold and their riches, o intolerable wickedness!
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For many there are which could be content neuer to die, but liue euer here with their riches and pleasures.
For many there Are which could be content never to die, but live ever Here with their riches and pleasures.
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And is not the godly more dispited for his godlinesse then the wicked for his wickednesse?
And is not the godly more despited for his godliness then the wicked for his wickedness?
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Are not the members of Christ more hated, and worse entertained by vs then the limmes of Sathan? So dearely doth euery one loue sinne,
are not the members of christ more hated, and Worse entertained by us then the limbs of Sathan? So dearly does every one love sin,
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and drawes sinne vpon sinne, till there bee a chaine of many linkes and monsters therein drawne most lothsome.
and draws sin upon sin, till there be a chain of many links and monsters therein drawn most loathsome.
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And though we of our selues run swiftly to hel, yet the most driue vs to make vs hie faster, they come vnto vs and say, your fathers loued vs well,
And though we of our selves run swiftly to hell, yet the most driven us to make us high faster, they come unto us and say, your Father's loved us well,
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and said vnto vs, if you will be faire, you shall be wise, if you will be drunke you shalbe rich, &c. Yea euery one pointeth at,
and said unto us, if you will be fair, you shall be wise, if you will be drunk you shall rich, etc. Yea every one pointeth At,
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and sheweth vs the way which leadeth to destruction:
and shows us the Way which leads to destruction:
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and how few are the number of them which shew vs the way of vertue and godlinesse?
and how few Are the number of them which show us the Way of virtue and godliness?
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And thus we are euen as forward as those Iewes which striue who shall come into hell first.
And thus we Are even as forward as those Iewes which strive who shall come into hell First.
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Who did euer thanke God that he was not borne an hundred yeares ago, when ignorance spread ouer all,
Who did ever thank God that he was not born an hundred Years ago, when ignorance spread over all,
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and all Egypt was smitten with darkenesse? or that the Lord hath not left him to himselfe to become an Atheist,
and all Egypt was smitten with darkness? or that the Lord hath not left him to himself to become an Atheist,
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or an Epicure which liues without God in the world? We haue al Gods gifts offered vs, but we haue refused them.
or an Epicure which lives without God in the world? We have all God's Gifts offered us, but we have refused them.
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Christ brought light, but we had rather he had brought darkenesse, for we loue darkenesse more then light.
christ brought Light, but we had rather he had brought darkness, for we love darkness more then Light.
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The Angels, the heauens, the word, the spirit, are light, and we which see it are darkenesse,
The Angels, the heavens, the word, the Spirit, Are Light, and we which see it Are darkness,
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for we cannot abide light, but are like an owle which flieth out of a bare field from the light of the day, such a death is day vnto vs. Faith is flowne away, truth is become a pilgrime,
for we cannot abide Light, but Are like an owl which flies out of a bore field from the Light of the day, such a death is day unto us Faith is flown away, truth is become a pilgrim,
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& euery string is out of tune. He which shold weepe & be sorrowfull, laughes:
& every string is out of tune. He which should weep & be sorrowful, laughs:
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& truth is brought to the ground, yea poore truth is euen persecuted to the death:
& truth is brought to the ground, yea poor truth is even persecuted to the death:
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but sinners are stubble, & their sentence is burne them.
but Sinners Are stubble, & their sentence is burn them.
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How fine wold be the way of vertue, if you would pare away the rubs that are in it,
How fine would be the Way of virtue, if you would pare away the rubs that Are in it,
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if you would take away all occasions of sin, and giue it gall to eat, & when you haue done so, set a crowne of thornes vpon the head thereof,
if you would take away all occasions of since, and give it Gall to eat, & when you have done so, Set a crown of thorns upon the head thereof,
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and when you haue thus crowned it, make it carry the crosse, and when it hath carried the crosse condemne it,
and when you have thus crowned it, make it carry the cross, and when it hath carried the cross condemn it,
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and when you haue condemned it, put it to death, and when ye haue put it to death, bury it:
and when you have condemned it, put it to death, and when you have put it to death, bury it:
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and when you haue buried it, roll a great stone vpon the head of it,
and when you have buried it, roll a great stone upon the head of it,
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and set watchmen to keepe it, euen fasting and prayer, that it may neuer arise againe to raigne any more, the which the Lord for his mercie sake grant. Amen.
and Set watchmen to keep it, even fasting and prayer, that it may never arise again to Reign any more, the which the Lord for his mercy sake grant. Amen.
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THE CALLING OF IONAH.
THE CALLING OF JONAH.
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Ionah. 1. 1. 2. 1 The word of the Lord came to Ionah the sonne of Amittai saying, 2 Arise, and go to Niniuie that great Citie,
Jonah. 1. 1. 2. 1 The word of the Lord Come to Jonah the son of Amittai saying, 2 Arise, and go to Nineveh that great city,
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and crie against it, for their wickednesse is come vp before me. and cry against it, for their wickedness is come up before me.
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YOu haue heard the sweete song of old father Simeon, like the pleasant song of a sweete bird before her death, setting foorth the ioy of the righteous which embrace Christ Iesus.
YOu have herd 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 Iesus.
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Before Christ Iesus vouchsafed to come vnto vs, we wold not come vnto him, but in al our doings we wrought our condemnation,
Before christ Iesus vouchsafed to come unto us, we would not come unto him, but in all our doings we wrought our condemnation,
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and through the innumerable heapes of our iniquities, laboured to driue him without all hope of mercy from vs. So we continued like flies which flutter about the candle till they haue consumed thēselues.
and through the innumerable heaps of our iniquities, laboured to driven him without all hope of mercy from us So we continued like flies which flutter about the candle till they have consumed themselves.
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When we had done asmuch as in vs lay to driue him away frō vs,
When we had done as as in us lay to driven him away from us,
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then he saued vs, & recompenced good for euill vnto vs. So that if God had loued vs no better then we loued our selues, we might haue perished in our sinne,
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,
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and our bloud should haue bin vpon our owne heads.
and our blood should have been upon our own Heads.
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If Christ be the light of the Gentiles, let vs embrace him, and euery one walke as becommeth the children of light:
If christ be the Light of the Gentiles, let us embrace him, and every one walk as becomes the children of Light:
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but many do shut their eyes against it, lest they shold see, & not only many smother their owne light:
but many do shut their eyes against it, lest they should see, & not only many smother their own Light:
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but the Sun saith vnto the Moone, shine not, & the Moone saith vnto the stars, be not bright.
but the Sun Says unto the Moon, shine not, & the Moon Says unto the Stars, be not bright.
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And many haue smothered their light so long, that the dampe hath put out the candle,
And many have smothered their Light so long, that the damp hath put out the candle,
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and thus they labour to bring the darkenesse of Egypt vpon Goshen: so that their eyes haue forgotten to see,
and thus they labour to bring the darkness of Egypt upon Goshen: so that their eyes have forgotten to see,
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& so many go out of the way because they would not looke vpon the candle,
& so many go out of the Way Because they would not look upon the candle,
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and the diuel giueth to euery one that which he wisheth, so it may be for his hurt.
and the Devil gives to every one that which he wishes, so it may be for his hurt.
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But who can but pitty, that with the same Manna which commeth from heauen and feedeth many to life euerlasting,
But who can but pity, that with the same Manna which comes from heaven and feeds many to life everlasting,
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so many are poisoned and find in it nothing but the sauour of eternall death. The Iewes had no cause to enuie our light, for he gaue them glory:
so many Are poisoned and find in it nothing but the savour of Eternal death. The Iewes had no cause to envy our Light, for he gave them glory:
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he was poore, and yet he gaue them riches:
he was poor, and yet he gave them riches:
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he was counted base, and yet he made them honourable, he was contemned, and yet he made them beloued:
he was counted base, and yet he made them honourable, he was contemned, and yet he made them Beloved:
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they were full of darkenesse, and he brought them light, but they contemned this light, & so procured their owne condemnation.
they were full of darkness, and he brought them Light, but they contemned this Light, & so procured their own condemnation.
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And therefore now it is come to passe, that they are become vagabonds vpon the earth,
And Therefore now it is come to pass, that they Are become vagabonds upon the earth,
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& most contemned of all other nations, and euery people haue a dwelling, wheras since they prophecied euil vnto themselues, saying, his bloud be vpon vs and our children, goodnesse hath put on the face of bashfulnesse amongst them.
& 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 among them.
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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,
If thou embrace christ as Simeon did, then christ is thy glory, but if thy glory consist in beauty which fades, in gay cloth which weareth, in wealth which wastes,
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or in gold which rusteth, then Christ is not thy glory.
or in gold which rusteth, then christ is not thy glory.
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We haue gone long with an old man, & now we haue lost him, but we are loth to part with him, he is such a good companion, neuerthelesse we hope to find him againe in Ionah.
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.
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We haue gone but slowly with him as with an old man that is not very swift of foote,
We have gone but slowly with him as with an old man that is not very swift of foot,
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but now we must run with Ionah as with a post, lest Niniuie be destroyed. The prophecie of Ionah.
but now we must run with Jonah as with a post, lest Nineveh be destroyed. The prophecy of Jonah.
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I neede not to shew the authority of Prophets, but concerning their sorts and difference: there are three sorts of Prophets.
I need not to show the Authority of prophets, but Concerning their sorts and difference: there Are three sorts of prophets.
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The first were such as called vpon the name of the Lord in prayer for the people,
The First were such as called upon the name of the Lord in prayer for the people,
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and receiued an aunswere from the Lord in the peoples behalfe, of which sort was Samuell, and these were called Seers.
and received an answer from the Lord in the peoples behalf, of which sort was Samuel, and these were called Seers.
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A second sort of Prophets were such as God raised to expound the law & declare the will of God vnto the people,
A second sort of prophets were such as God raised to expound the law & declare the will of God unto the people,
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when the Priest and such as shold do so, were slacke in their callings, of which sort was Esay, Ieremie, Ezechiel, Daniel, Hosee, Ioel, Amos, Obadiah, & the rest of the holy Prophets.
when the Priest and such as should do so, were slack in their callings, of which sort was Isaiah, Ieremie, Ezechiel, daniel, Hosea, Joel, Amos, Obadiah, & the rest of the holy prophets.
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A third sort were such as haue bin 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.
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.
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Now in the second sort of these, Ionah, whom God sent to declare his will vnto his people,
Now in the second sort of these, Jonah, whom God sent to declare his will unto his people,
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vnto whom also the Lord did reueale the subuersion of kingdomes, the ouerthrow of Tribes, the captiuity of Nations, the calamities that were to come vnto the sons of men for iniquitie and rebellion against God.
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.
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As all wise men were not borne at once, nor liued together:
As all wise men were not born At once, nor lived together:
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so these holy Prophets haue not bin at once, but were raised vp by the Lord God, some here, some there, according to his pleasure,
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,
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and as he saw the people stand in need of them by reason of the corruption of the times.
and as he saw the people stand in need of them by reason of the corruption of the times.
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And furthermore, the Lord hath not at any time reuealed vnto one of these, all thinges that might bee reuealed,
And furthermore, the Lord hath not At any time revealed unto one of these, all things that might be revealed,
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but as much as was sufficient for them euery one in their times and places.
but as much as was sufficient for them every one in their times and places.
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Neither hath any of them told as much of the will of God as might be declared, nor fully expounded his lawes:
Neither hath any of them told as much of the will of God as might be declared, nor Fully expounded his laws:
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but the Patriarkes left some to the Prophets, and the Prophets left some to the Apostles,
but the Patriarchs left Some to the prophets, and the prophets left Some to the Apostles,
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but they haue left none for vs, but they haue al seft open the whole will of God vnto vs,
but they have left none for us, but they have all seft open the Whole will of God unto us,
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and euery Prophet now bringeth only gold, myrrhe, and frankensense, like the wisemen which came to see our Lord.
and every Prophet now brings only gold, myrrh, and frankensense, like the Wise men which Come to see our Lord.
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There are three thinges which moued me to take this story in hand aboue all others.
There Are three things which moved me to take this story in hand above all Others.
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First because you know the story, and therfore can the better conceiue of the matter as I go forward with it.
First Because you know the story, and Therefore can the better conceive of the matter as I go forward with it.
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Secondly, because it is briefe and doth containe a great deale in a litle.
Secondly, Because it is brief and does contain a great deal in a little.
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Thirdly, because it is most agreeable for the time and state of this sinnefull age wherein we liue,
Thirdly, Because it is most agreeable for the time and state of this sinful age wherein we live,
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and therefore most conuenient for vs. It is manifest that Ionah liued in a very troublesome time,
and Therefore most convenient for us It is manifest that Jonah lived in a very troublesome time,
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namely in the time of Ieroboam the sonne of Ioash king of Israell, a wicked king,
namely in the time of Jeroboam the son of Joash King of Israel, a wicked King,
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though not hee which is called the Ieroboam that made Israell to sinne.
though not he which is called the Jeroboam that made Israel to sin.
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For of this second Ieroboam in whose time he prophecied, it is written. 2. King. 14. 24. he departed not from any of the sinnes of Ieroboam that made Israell to sin, which commendeth the holinesse of Ionah, in that he in the midst of the corruptions wherewithall the people were ouerflowne, was vncorrupted and vnspotted,
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 since, which commends the holiness of Jonah, in that he in the midst of the corruptions wherewithal the people were overflown, was uncorrupted and unspotted,
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and called to be a Prophet among the people of God.
and called to be a Prophet among the people of God.
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For he had prophecied in Israell before he was sent to Niniuie, as the word also doth argue, which layeth open and magnifieth the great loue of God, in that he sent a Prophet to admonish his vngodly people,
For he had prophesied in Israel before he was sent to Nineveh, as the word also does argue, which Layeth open and magnifieth the great love of God, in that he sent a Prophet to admonish his ungodly people,
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when as he shold haue sent a thunderbolt to terrifie them, or rather vtterly to destoy thē:
when as he should have sent a thunderbolt to terrify them, or rather utterly to destoy them:
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so that there mercy stept before iudgement. so that there mercy stepped before judgement.
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His name was Ionah, which signifieth a doue, which admonisheth vs, that as we labour to be as wise as serpents,
His name was Jonah, which signifies a dove, which Admonisheth us, that as we labour to be as wise as Serpents,
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so we should also desire that we might be as simple as doues. His fathers name was Amittai, which signifieth trueth.
so we should also desire that we might be as simple as Dove. His Father's name was Amittai, which signifies truth.
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I would that trueth were euery preachers father. There are two speciall thinges contained in this historie.
I would that truth were every Preachers father. There Are two special things contained in this history.
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The first, the great mercy of God shewed to three sorts of men: the Niniuites, Ionah, and the mariners.
The First, the great mercy of God showed to three sorts of men: the Niniuites, Jonah, and the Mariners.
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In respect of the Niniuites, that he sent a Prophet to Niniuie a Citie of the Gentiles, which were strangers from the couenant, from the promise,
In respect of the Niniuites, that he sent a Prophet to Nineveh a city of the Gentiles, which were Strangers from the Covenant, from the promise,
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and strangers from the common wealth of Israell, and conuerted them by his preaching, and so spared them now.
and Strangers from the Common wealth of Israel, and converted them by his preaching, and so spared them now.
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In regard of Ionah, that being, for his disobedience in flying to Tarshish, when he was sent to Niniuie, throwne into the sea, hee prepared a great VVhale to swallow him,
In regard of Jonah, that being, for his disobedience in flying to Tarshish, when he was sent to Nineveh, thrown into the sea, he prepared a great VVhale to swallow him,
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and in his belly euen in the bottome of the sea, where there was no hope of life for him, preserued him,
and in his belly even in the bottom of the sea, where there was no hope of life for him, preserved him,
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and after three dayes deliuered him thence safe, and then cast him not off, but continued him in his calling,
and After three days Delivered him thence safe, and then cast him not off, but continued him in his calling,
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and wrought powerfully by him, both in the ship conuerting the idolatrous mariners, and in Niniuy, humbling the king and the whole city:
and wrought powerfully by him, both in the ship converting the idolatrous Mariners, and in Niniuy, humbling the King and the Whole City:
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and lastly when he had most vnworthily doubly murmured and iustified himselfe against God, he contented himselfe with gentle and mild reproofe of him.
and lastly when he had most unworthily doubly murmured and justified himself against God, he contented himself with gentle and mild reproof of him.
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In consideration of the mariners, that hauing bin idolaters all their liues, and now in danger, giuing the honour of God to their owne fancies, God yet conuerteth them,
In consideration of the Mariners, that having been Idolaters all their lives, and now in danger, giving the honour of God to their own fancies, God yet Converts them,
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so that they called vpon him, and sacrificed, and made vowes vnto the true God,
so that they called upon him, and sacrificed, and made vows unto the true God,
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and by his mighty power hauing the wind and seas calmed, were then and for euer saued.
and by his mighty power having the wind and Seas calmed, were then and for ever saved.
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The second thing is Ionahs fall, and rising again. His fall, first sinning, both flying from God, and murmuring, and therein iustifying himselfe:
The second thing is Jonahs fallen, and rising again. His fallen, First sinning, both flying from God, and murmuring, and therein justifying himself:
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secondly sustaining his punishment manifold, and long feares, casting into the sea, & continuing in the Whales belly three dayes,
secondly sustaining his punishment manifold, and long fears, casting into the sea, & Continuing in the Whale's belly three days,
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and afterward his reproofe and conuiction.
and afterwards his reproof and conviction.
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His rising, first repenting in the ship in the belly of the Whale, and being cast out of it.
His rising, First repenting in the ship in the belly of the Whale, and being cast out of it.
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Then also faithfully discharging his dutie, crying against Niniuie couragiously. We haue seene Ionah a farre off, if we would we might see him nearer.
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.
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Hee that receiueth a Prophet in the name of a Prophet, shall receiue a Prophetes reward.
He that receiveth a Prophet in the name of a Prophet, shall receive a prophets reward.
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Therefore let vs prepare our eares to heare, and receiue the word of God preached by his Ministers,
Therefore let us prepare our ears to hear, and receive the word of God preached by his Ministers,
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and let vs thinke that Ionah is come againe to our houses to preach, and whether it be fortie dayes,
and let us think that Jonah is come again to our houses to preach, and whither it be fortie days,
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or fortie weekes, or fortie yeares, they that liue like Sodome, shall be punished like Sodome. But as our Sauiour said to his Disciples:
or fortie weeks, or fortie Years, they that live like Sodom, shall be punished like Sodom. But as our Saviour said to his Disciples:
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Pray that your flight be not in the winter; nor on the Sabboth: Pray that your flight be not in the winter; nor on the Sabbath:
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so say I vnto you, pray that the Lordes comming be not on the weeke dayes,
so say I unto you, pray that the lords coming be not on the Week days,
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for if he come then, how should hee finde you? Therfore I pray you learne at least now,
for if he come then, how should he find you? Therefore I pray you Learn At least now,
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and giue good eare, that ye may heare sufficient for all the weeke.
and give good ear, that you may hear sufficient for all the Week.
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The word of the Lord came to Ionah the sonne of Amittai, saying, Arise and go to Niniuie, &c. Herein I obserue that Ionah went not before hee was sent:
The word of the Lord Come to Jonah the son of Amittai, saying, Arise and go to Nineveh, etc. Herein I observe that Jonah went not before he was sent:
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for going to preach vnto the Gentiles, it was needfull that he should haue a speciall calling and commission from the Lord himself:
for going to preach unto the Gentiles, it was needful that he should have a special calling and commission from the Lord himself:
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for it was vnmeete to cast the childrens bread vnto dogges, vnlesse he had a speciall commandement from God so to do.
for it was unmeet to cast the Children's bred unto Dogs, unless he had a special Commandment from God so to do.
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None ought to take vpon him the function of preaching in the Church, vnlesse they haue their warrant or authoritie from God, as Aaron had.
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.
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And although they haue not their authoritie in that forme & manner as Ionah had his (namely) as it were by word of mouth,
And although they have not their Authority in that Form & manner as Jonah had his (namely) as it were by word of Mouth,
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euen from God himself, Arise and go to Niniuie: yet they must haue their warrant from him, else their calling is vnlawfull.
even from God himself, Arise and go to Nineveh: yet they must have their warrant from him, Else their calling is unlawful.
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But now here is another authoritie crept into the Church, that makes so many Idols, which haue eyes & see not, tongs & speake not, eares & heare not,
But now Here is Another Authority crept into the Church, that makes so many Idols, which have eyes & see not, tongue's & speak not, ears & hear not,
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& that is this, Whē one stalleth vp another into Moses chaire, not hauing Moses rod, nor Moses spirite.
& that is this, When one stalleth up Another into Moses chair, not having Moses rod, nor Moses Spirit.
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But this gal wil not hold spurring.
But this Gall will not hold spurring.
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Further I obserue, that as the word of the Lord came to Ionah; so the word of the Pope came to his Priestes, Iesuites and Seminaries,
Further I observe, that as the word of the Lord Come to Jonah; so the word of the Pope Come to his Priests, Iesuites and Seminaries,
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but so and in such sort many times, that they are drawne to Tiburne while Masses are said for them at Rome.
but so and in such sort many times, that they Are drawn to Tiburn while Masses Are said for them At Room.
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The word of the Lord came vnto Ionah, &c.
The word of the Lord Come unto Jonah, etc.
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That which came vnto him was not alwayes with him, but so it was, that when the word of the Lord came vnto any of the Prophetes,
That which Come unto him was not always with him, but so it was, that when the word of the Lord Come unto any of the prophets,
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then they were well furnished with abilitie, to teach, to preach, to reproue, or to commaund whomsoeuer the Lord would haue so handled. As by example:
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 Exampl:
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Nathan the Prophet bad Dauid the king that he should build a Temple. 2. Sam. 7. and 1. Chron. 17,Nathan the Prophet bad David the King that he should built a Temple. 2. Sam. 7. and 1. Chronicles 17,
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And a litle after he came and bad him that he should not build it.
And a little After he Come and bade him that he should not built it.
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Where we see, that when hee bad him build it, then the spirite of the Lord came not vnto him to bid him so to doe.
Where we see, that when he bade him built it, then the Spirit of the Lord Come not unto him to bid him so to do.
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And therefore the spirite of God came vnto him the verie same night, and bad him that he should go to Dauid, and bid him that he should not build it.
And Therefore the Spirit of God Come unto him the very same night, and bade him that he should go to David, and bid him that he should not built it.
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For this is euident ▪ that as God himselfe is constant, so his spirite and his word are constant,
For this is evident ▪ that as God himself is constant, so his Spirit and his word Are constant,
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and therfore neuer saith and vnsaith one thing.
and Therefore never Says and vnsaith one thing.
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Againe the Prophet Elisha said. 2. Kings. 4. that the Shunamits heart was grieued, but the Lord had hid it from him,
Again the Prophet Elisha said. 2. Kings. 4. that the Shunamites heart was grieved, but the Lord had hid it from him,
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and had not as then declared the same vnto him:
and had not as then declared the same unto him:
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which doth note vnto vs, that the same word whereby the Lord hath, and doth reueale maruellous things vnto his Prophetes, was not now vpon him,
which does note unto us, that the same word whereby the Lord hath, and does reveal marvelous things unto his prophets, was not now upon him,
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neither is alwayes vpon any Prophet, but according to the will of God it comes vnto them, to reueale vnto them what he would haue them to doe, and when it pleaseth 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 Pleases him.
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Also Daniell said that the Lord did not reueale the kings dreame vnto him, for any wisedome that hee had more then any liuing,
Also Daniell said that the Lord did not reveal the Kings dream unto him, for any Wisdom that he had more then any living,
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but onely for the kings sake, and for the poore people of Gods sake:
but only for the Kings sake, and for the poor people of God's sake:
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and so you must thinke of vs that are the Ministers of the Gospell, that the Lord doth not reueale his will vnto vs,
and so you must think of us that Are the Ministers of the Gospel, that the Lord does not reveal his will unto us,
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for any wisedome or worthinesse that is in vs, more then other men, but for your sakes,
for any Wisdom or worthiness that is in us, more then other men, but for your sakes,
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and that we might reueale it to you.
and that we might reveal it to you.
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Therefore heare vs euen for this cause, because the Lord hath reuealed vnto vs these things for your sakes and good.
Therefore hear us even for this cause, Because the Lord hath revealed unto us these things for your sakes and good.
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From the calling we come to the charge. Arise and go to Niniuie that great, &c. God commeth and findeth vs all asleepe, then hee bids vs arise, for they are not fit to conuert others, which are not yet conuerted themselues, according to that saying of Christ to Peter: When thou art conuerted strengthen thy brethrē, teaching them by your experience.
From the calling we come to the charge. Arise and go to Nineveh that great, etc. God comes and finds 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 brothers, teaching them by your experience.
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Now a dayes men take vpon them to reproue others for committing such things as themselues haue practised,
Now a days men take upon them to reprove Others for committing such things as themselves have practised,
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& do practise without amendemēt, notwithstanding their diligence in teaching others their dutie: they can teach all the doctrine of Christ sauing three sillables, that is:
& do practise without amendment, notwithstanding their diligence in teaching Others their duty: they can teach all the Doctrine of christ Saving three syllables, that is:
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Follow me. Therefore these are like some Taylers, which are very busie in decking and tricking vp of others,Follow me. Therefore these Are like Some Tailors, which Are very busy in decking and tricking up of Others,
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but go both bare & beggerly thēselues. Yet they will not let vs plucke out the moate that is in their eyes,
but go both bore & beggarly themselves. Yet they will not let us pluck out the moat that is in their eyes,
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vntill we haue plucked out the beame which is in our owne eyes. Go to Niniuie.
until we have plucked out the beam which is in our own eyes. Go to Nineveh.
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Niniuie was the greatest and the auncientest Citie in the land of Assyria, and the name of it signified Beautifull, which name was giuen it rather for the greatnesse & beautie thereof,Nineveh was the greatest and the Ancientest city in the land of Assyria, and the name of it signified Beautiful, which name was given it rather for the greatness & beauty thereof,
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then for the name of Ashur, which was the builder and fitst founder therof, as we reade in the booke of Genesis.
then for the name of Ashur, which was the builder and Fittest founder thereof, as we read in the book of Genesis.
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It had a faire name, but foule deedes, like this Citie. Go to Niniuie, &c. God would not suffer any people to be vntaught, therefore hee hath written his name in great letters easie to bee read of all.
It had a fair name, but foul Deeds, like this city. Go to Nineveh, etc. God would not suffer any people to be untaught, Therefore he hath written his name in great letters easy to be read of all.
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The heauens declare the glory of God, and the firmament sheweth the worke of his handes.
The heavens declare the glory of God, and the firmament shows the work of his hands.
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They haue no speech nor language, without them is their voyce heard.
They have no speech nor language, without them is their voice herd.
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Their line is gone foorth through all the earth, and their wordes into the endes of the world.
Their line is gone forth through all the earth, and their words into the ends of the world.
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In them is manifest for all what may be knowen of God. For his eternall power and God-head are seene by the creation of the world:
In them is manifest for all what may be known of God. For his Eternal power and Godhead Are seen by the creation of the world:
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but especially he teacheth some by his word also.
but especially he Teaches Some by his word also.
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Therefore he sent vnto the old world Noah, Lot to Sodom, Moses to Israell, and here Ionah to Niniuie.
Therefore he sent unto the old world Noah, Lot to Sodom, Moses to Israel, and Here Jonah to Nineveh.
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But when Paule with Silas and Timothie had gone throughout Phrygia, and the region of Galatia, they were forbidden of the holy, Ghost to preach the word in Asia.
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.
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Then came they to Mysia, and sought to go into Bithynia, but the spirite suffered them not. Go to Niniuie.
Then Come they to Mysia, and sought to go into Bythynia, but the Spirit suffered them not. Go to Nineveh.
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The Iewes would not heare the word of God by Ionah, and therefore the Lord sent him to Niniuie.
The Iewes would not hear the word of God by Jonah, and Therefore the Lord sent him to Nineveh.
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They that grieue the spirite, quench the spirite. Then goes the Prophet from Samaria to Niniuie.
They that grieve the Spirit, quench the Spirit. Then Goes the Prophet from Samaria to Nineveh.
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The word was in Samaria, it went thence to Niniuie:
The word was in Samaria, it went thence to Nineveh:
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the Gospell was at Ephesus, it is gone out of that Citie, it is come into England:
the Gospel was At Ephesus, it is gone out of that city, it is come into England:
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but it may depart from Englād againe. If any thinke that he standeth, let him take heede least he fall.
but it may depart from Englād again. If any think that he Stands, let him take heed lest he fallen.
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But the Prophet goes from Samaria to Niniuie, that was both to shake off the dust of his feete, to witnesse against them their obstinacie and hardnesse of heart: 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:
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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,
and secondly to let them see that the wickedest Gentiles were more righteous then they, in that they repented At the voice of one Prophet,
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yea and that with one Sermon:
yea and that with one Sermon:
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whereas themselues refused, and resisted all the holy and worthie Prophetes that God sent vnto them.
whereas themselves refused, and resisted all the holy and worthy prophets that God sent unto them.
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And thirdly it may be to signifie, that the Iewes for their contempt and negligence should be reiected,
And Thirdly it may be to signify, that the Iewes for their contempt and negligence should be rejected,
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and the Gentiles should be receiued into the fauour of God, that they might be an holy and sanctified people vnto the Lord in their stead. That great Citie.
and the Gentiles should be received into the favour of God, that they might be an holy and sanctified people unto the Lord in their stead. That great city.
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Niniuie had. 1500. towres in it, as some write, and 120000 litle children, as it is noted in the end of this storie.
Nineveh had. 1500. towers in it, as Some write, and 120000 little children, as it is noted in the end of this story.
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Therefore it may well be called a great Citie: but the greater it was, the more vngodly it was.
Therefore it may well be called a great city: but the greater it was, the more ungodly it was.
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For as one mā taketh sicknesse of another:
For as one man Takes sickness of Another:
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so one man is infected by the wicked wordes and ill exāple of another, and so taught to sinne the more, till the measure of sinne be full. And crie against it, &c.
so one man is infected by the wicked words and ill Exampl of Another, and so taught to sin the more, till the measure of sin be full. And cry against it, etc.
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First God biddeth him, Arise and shake off all impediments, and then to go and call them to the battell,
First God bids him, Arise and shake off all impediments, and then to go and call them to the battle,
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and now he bids him crie out against them, and so terrifie them.
and now he bids him cry out against them, and so terrify them.
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Euerie Prophet is a crier, as appeareth where the Lord biddeth Esay to lift vp his voice like a trumpet.
Every Prophet is a crier, as appears where the Lord bids Isaiah to lift up his voice like a trumpet.
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Euerie Prophet must both be plaine and bold, and this many times maketh the poore seruaunts of God to speake their minds as plaine & bold as if they sate in iudgement.
Every Prophet must both be plain and bold, and this many times makes the poor Servants of God to speak their minds as plain & bold as if they sat in judgement.
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Iohn was a voyce, a voyce would not serue, he was the voyce of a crier, John was a voice, a voice would not serve, he was the voice of a crier,
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and yet he could not make all the crooked straight, nor the rough plaine.
and yet he could not make all the crooked straight, nor the rough plain.
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And because all the Preachers of the Gospell should crie, that is, preach zealouslie, in the second of the Actes it is written;
And Because all the Preachers of the Gospel should cry, that is, preach zealously, in the second of the Acts it is written;
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The holie Ghost came downe in fire, & tongues:
The holy Ghost Come down in fire, & tongues:
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but this fire is quenched, & the tōgs are tied vp, so that they who shold cry are starke dumbe:
but this fire is quenched, & the tongue's Are tied up, so that they who should cry Are stark dumb:
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but though they cannot speake, they can see, they can see if a great benefice fall,
but though they cannot speak, they can see, they can see if a great benefice fallen,
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though it be a hundred miles off, and Pharaoh had more care of his sheepe, then we haue of our soules.
though it be a hundred miles off, and Pharaoh had more care of his sheep, then we have of our Souls.
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If preachers were not deafe, they needed not to crie one to another, but such is the dumbnesse of Preachers,
If Preachers were not deaf, they needed not to cry one to Another, but such is the dumbness of Preachers,
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& the deafnesse of all sortes of hearers, that there is great slownesse of followers, so that there is but little good done, and but a few fruites gathered.
& the deafness of all sorts of hearers, that there is great slowness of followers, so that there is but little good done, and but a few fruits gathered.
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If ye were not deafe, we neede not to crie, but because ye be dull of hearing therefore we crie with mouth, with heart, with hand, with foote,
If you were not deaf, we need not to cry, but Because you be dull of hearing Therefore we cry with Mouth, with heart, with hand, with foot,
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& with all the powers of our bodies vnto you, & yet how little do you regard it? But are not ye commanded to heare aswell as we to crie? yet the cocke croweth when men are fast a sleepe,
& with all the Powers of our bodies unto you, & yet how little do you regard it? But Are not you commanded to hear aswell as we to cry? yet the cock croweth when men Are fast a sleep,
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yea the cocke croweth, and still Peter denieth his maister.
yea the cock croweth, and still Peter Denieth his master.
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Before you crie vnto the Lord, heare what the word crieth vnto you, and let not your workes crie for vengeance while your tongues crie for mercy.
Before you cry unto the Lord, hear what the word cries unto you, and let not your works cry for vengeance while your tongues cry for mercy.
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When men heare the Preacher speake against pride, hypocrisie, couetousnesse, or any other sin, then they looke one vpon another, When men hear the Preacher speak against pride, hypocrisy, covetousness, or any other since, then they look one upon Another,
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as though it belonged not vnto them: but who can say his heart is cleane? And crie against it.
as though it belonged not unto them: but who can say his heart is clean? And cry against it.
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Our sinnes buffet God on euery side, as the Iewes buffeted Christ, first on the right side,
Our Sins buffet God on every side, as the Iewes buffeted christ, First on the right side,
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then on the left side, and neuer leaue till they haue prouoked him to crie against vs.
then on the left side, and never leave till they have provoked him to cry against us
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When God cries, then we should weepe, considering wherefore hee cries:
When God cries, then we should weep, considering Wherefore he cries:
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for there is nothing that can prouoke the Lord to crie, but sinne, and that hee euer crieth against.
for there is nothing that can provoke the Lord to cry, but sin, and that he ever cries against.
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Do what you will, and say what you will, and the Lord will not be offended with you vnlesse you sinne:
Do what you will, and say what you will, and the Lord will not be offended with you unless you sin:
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but if you commit sinne, hee is iust, and therefore will not leaue till hee haue by crying slaine either you,
but if you commit sin, he is just, and Therefore will not leave till he have by crying slain either you,
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or sinne that raignes in you.
or sin that reigns in you.
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For as an angrie man euer pursueth that which hee hateth, vntill he hath destroyed it:
For as an angry man ever pursueth that which he hates, until he hath destroyed it:
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so the Lord crosseth and followeth vs with his iudgements, vntill hee hath slaine that which most deadly he hateth, sinne. And crie against it, &c.
so the Lord Crosseth and follows us with his Judgments, until he hath slain that which most deadly he hates, sin. And cry against it, etc.
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Reproofe is the necossariest office, yet it is least regarded, yea most abhorred For now we think,
Reproof is the necossariest office, yet it is least regarded, yea most abhorred For now we think,
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if one reproue vs, he hateth vs. But the Lord saith. Leuit, 19. Thou shalt not hate thy brother in thine heart, but shalt reproue him,
if one reprove us, he hates us But the Lord Says. Levit, 19. Thou shalt not hate thy brother in thine heart, but shalt reprove him,
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and suffer him not to sinne:
and suffer him not to sin:
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noting thereby, that if we flatter any in their sinne, or see them sinne, and not reproue them for it, it is a manifest signe that we do it of hatred,
noting thereby, that if we flatter any in their sin, or see them sin, and not reprove them for it, it is a manifest Signen that we do it of hatred,
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how great loue and good will soeuer we pretend toward them: seeing the matter tendes to the hurt of their soules, and the offence of God.
how great love and good will soever we pretend towards them: seeing the matter tends to the hurt of their Souls, and the offence of God.
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Yea if a Preacher reproue sinne, hee is thought to doe it of hatred, or of some particular grudge:
Yea if a Preacher reprove sin, he is Thought to do it of hatred, or of Some particular grudge:
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and to be too busie, too bitter, too sharpe, too rough, and therefore say, hee should preach Gods loue and mercie,
and to be too busy, too bitter, too sharp, too rough, and Therefore say, he should preach God's love and mercy,
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for hee is a preacher of the Gospell, hee tels vs of and threatens with the law,
for he is a preacher of the Gospel, he tells us of and threatens with the law,
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and so throwes vs downe too low, some to dispaire, as though we preached the law onely,
and so throws us down too low, Some to despair, as though we preached the law only,
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or chiefly, and not the Gospell also continually, to them that loath and striue against their sinnes, though they sinne grieuously.
or chiefly, and not the Gospel also continually, to them that loath and strive against their Sins, though they sin grievously.
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Others as though they were galled, will say, let him keepe his text, or they will say, hee is beside his booke,
Others as though they were galled, will say, let him keep his text, or they will say, he is beside his book,
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as though no text in Scripture reproued sinne, and so of al doctrines the doctrine of reproofe and reprehension of sinne is most contemned, and least esteemed.
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.
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But let a preacher preach darke mysteries, or prophane speeches, or vnprofitable fables, or friuolous questions,
But let a preacher preach dark Mysteres, or profane Speeches, or unprofitable fables, or frivolous questions,
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or curious inuentions, or od conceits, or brainsick dreames & any of these will be more welcome vnto thē then reprehēsion which is most profitable and necessariest of all.
or curious Inventions, or odd conceits, or brainsick dreams & any of these will be more welcome unto them then reprehension which is most profitable and necessariest of all.
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Balaams asse neuer spake but once, and then he reproued. Balaams Ass never spoke but once, and then he reproved.
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Then if Balaams asse reproued Balaam, how much more ought Balaā to reproue asses, or such as will be no otherwise then beastes in their behauiour? But perswade your selues beloued, which is most true,
Then if Balaams Ass reproved balaam, how much more ought Balaan to reprove asses, or such as will be no otherwise then beasts in their behaviour? But persuade your selves Beloved, which is most true,
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though we speake as if we were angrie with you, & threatē as if we would hurt you,
though we speak as if we were angry with you, & threaten as if we would hurt you,
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& crie against you as if we hated you, yet we loue you in the dearest bloud we haue,
& cry against you as if we hated you, yet we love you in the dearest blood we have,
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and therefore though with persecution, we preach the law to lead you to the Gospel, we preach iudgement, that you may find mercy, we preach hell to bring you to heauen.
and Therefore though with persecution, we preach the law to led you to the Gospel, we preach judgement, that you may find mercy, we preach hell to bring you to heaven.
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Whatsoeuer & howsoeuer we preach, we do all to fil your hearts with ioy in beleeuing,
Whatsoever & howsoever we preach, we do all to fill your hearts with joy in believing,
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and hauing made you fruitfull in all good workes, present you without spot, nay glorious also as a Virgin most beautifull, to the Lord of all grace and glory, Christ Iesus.
and having made you fruitful in all good works, present you without spot, nay glorious also as a Virgae most beautiful, to the Lord of all grace and glory, christ Iesus.
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Hitherto we haue heard of Ionah called, and charged to crie, but what should he crie? Indeede it is not expressed in this place.
Hitherto we have herd of Jonah called, and charged to cry, but what should he cry? Indeed it is not expressed in this place.
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But what then? why then the Papistes may say that he was charged to crie against them for neglecting their traditions.
But what then? why then the Papists may say that he was charged to cry against them for neglecting their traditions.
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Assuredly they may with as great truth and as much probabilitie as they do, gather out of diuerse places of the new Testament, that they ought to be obserued.
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.
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But Ionah hath not left it doubtfull what he was to crie, for in the third chap. vers. 2. the charge is repeated, and thus expressed:
But Jonah hath not left it doubtful what he was to cry, for in the third chap. vers. 2. the charge is repeated, and thus expressed:
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go and proclaime against it the proclamation which I spake vnto thee: he was thē to crie what God had cōmāded him.
go and proclaim against it the proclamation which I spoke unto thee: he was them to cry what God had commanded him.
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O that none would crie but what God hath cōmanded. But what did God commaund him to crie? euen that which he afterward cried,
O that none would cry but what God hath commanded. But what did God command him to cry? even that which he afterwards cried,
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Yet fortie dayes, and Niniuie shall be ouerturned. Ouerturned? yea auncient Niniuie, faire Niniuie, proud Niniuie must be destroyed.
Yet fortie days, and Nineveh shall be overturned. Overturned? yea ancient Nineveh, fair Nineveh, proud Nineveh must be destroyed.
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No man sits so high, but destruction sits aboue him, and will fall on all that persist in their defection.
No man sits so high, but destruction sits above him, and will fallen on all that persist in their defection.
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Iustice would haue come against them, before it cried against thē, but God the most gratious would haue them cried against, that they might cry out woe and alas for their sinnes,
justice would have come against them, before it cried against them, but God the most gracious would have them cried against, that they might cry out woe and alas for their Sins,
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so preuēting deserued and threatned vengeance:
so preventing deserved and threatened vengeance:
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for they hearing the cry of God cried out of themselues, and that in great humbling to God:
for they hearing the cry of God cried out of themselves, and that in great humbling to God:
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so God heard their cries, and tooke pitie on them. Isaiah was commaunded to crie, and hee cried.
so God herd their cries, and took pity on them. Isaiah was commanded to cry, and he cried.
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All flesh is grasse, yea all the glorie thereof like the flower of the field. The grasse withereth, the flower fadeth when the spirite of Iehouah bloweth on it. Surely the people is grasse.
All Flesh is grass, yea all the glory thereof like the flower of the field. The grass withereth, the flower fades when the Spirit of Jehovah blows on it. Surely the people is grass.
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Iohn was commaunded in the spirite of Eliah to crie, and he cried, Prepare the way for Iehouah, make euen in the desert a path for our God.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.
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And Ionah was commaunded to crie, and hee cried. Yet fortie dayes, and Niniuie shalbe ouerthrowne.
And Jonah was commanded to cry, and he cried. Yet fortie days, and Nineveh shall overthrown.
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All the preachers of the Gospell are commaunded to crie and that alowd, not to spare, to lift vp their voyces like a trumpet, to shew Gods people their defections,
All the Preachers of the Gospel Are commanded to cry and that aloud, not to spare, to lift up their voices like a trumpet, to show God's people their defections,
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and the house of Iacob their sinnes.
and the house of Iacob their Sins.
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And then also, if they thereby be truly humbled, to proclaime vnto them, their iniquitie is pardoned, they haue receiued of the hand of Iehouah double for all their sinnes:
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:
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It is required of the disposers of Gods secrets, that they be found faithfull. It is required of the disposers of God's secrets, that they be found faithful.
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And woe to them that loue the pleasures of sinne, more then the glorie of God.
And woe to them that love the pleasures of sin, more then the glory of God.
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For their wickednesse is come vp before me. For their wickedness is come up before me.
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For, &c. We haue heard the charge it selfe giuen, heauie newes, that a most beautifull Citie, a most rich Citie, a most populous Citie,For, etc. We have herd the charge it self given, heavy news, that a most beautiful city, a most rich city, a most populous city,
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and a most auncient Citie, must be ouerturned, and that within fortie dayes; what is the cause? their wickednesse is come vp before me:
and a most ancient city, must be overturned, and that within fortie days; what is the cause? their wickedness is come up before me:
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As if he had said, Niniuie hath followed her lustes, and forgotten the law, to satisfie her desires, she hath notoriouslie despised her soueraigne, defied all well meaning, all good dealing:
As if he had said, Nineveh hath followed her lusts, and forgotten the law, to satisfy her Desires, she hath notoriously despised her sovereign, defied all well meaning, all good dealing:
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and this is knowne to the iust iudge, and at his barre she is arraigned, and her accusers stand crying at the barre for iustice.
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.
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Therefore she may no longer be forborne, execution of iustice must needes be done:
Therefore she may no longer be forborn, execution of Justice must needs be done:
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let her therefore prepare for death, and that she may, Crie against her, yet fortie dayes & Niniuie shalbe ouerturned:
let her Therefore prepare for death, and that she may, Cry against her, yet fortie days & Nineveh shall overturned:
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for their wickednesse is come vp before me. for their wickedness is come up before me.
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When God sendes criers vnto a people, it is a most manifest signe that their wickednesse is come vp before him, which doth cause him thus to exclaime,
When God sends criers unto a people, it is a most manifest Signen that their wickedness is come up before him, which does cause him thus to exclaim,
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thus to crie out against thē.
thus to cry out against them.
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And then if they will not repent whilest Gods criers cōtinue crying amōgst them, the Lord of hostes will rise vp in armes against them. Their wickednesse.
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. Their wickedness.
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Will you see the Niniuites sinnes in a scroll, that withall, you the daughters of Niniuie may see, that wealth and wickednesse go together, prosperitie,
Will you see the Niniuites Sins in a scroll, that withal, you the daughters of Nineveh may see, that wealth and wickedness go together, Prosperity,
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and securitie kisse each other? Niniuie (saith Nahum) was like a poole of waters, most populous,
and security kiss each other? Nineveh (Says Nahum) was like a pool of waters, most populous,
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and full of all store, which to increase, it wholy was full of lying, deceipt, and fraud, full of robberie, oppression, and all violence, a bloudy citie:
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:
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whereby it increased in wealth, they florished in honour and glorie, and therefore as Zephaniah hath it, was a reioycing, a rioting Citie, sate securely,
whereby it increased in wealth, they flourished in honour and glory, and Therefore as Zephaniah hath it, was a rejoicing, a rioting city, sat securely,
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and proudly cōtemned others, saying, I am, & none is besides me.
and proudly contemned Others, saying, I am, & none is beside me.
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Moreouer it was the mistresse of witchcrafts, a most Idolatrous Citie, yea sold people through her whoredomes,
Moreover it was the mistress of witchcrafts, a most Idolatrous city, yea sold people through her whoredoms,
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and nations through her witchcraftes, & made other Idolatrous like her selfe, as 2. Kings. 16. 10. Their wickednesse is come vp before me.
and Nations through her witchcrafts, & made other Idolatrous like her self, as 2. Kings. 16. 10. Their wickedness is come up before me.
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Sinne mounts vp on high, like the tempter which led Christ vnto the top of the pinacle to behold all the pleasures of the world at once,
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,
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and then because we haue falne downe before the God of this world, and tempted the God of heauen,
and then Because we have fallen down before the God of this world, and tempted the God of heaven,
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whether he be iust or no, therfore wrath speakes out of the fire, now thou hast taken thy pleasure, thou must take also thy punishment.
whither he be just or no, Therefore wrath speaks out of the fire, now thou hast taken thy pleasure, thou must take also thy punishment.
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A most heauie and grieuous thing it is, if you knew what you are doing here,
A most heavy and grievous thing it is, if you knew what you Are doing Here,
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and what your sinnes are doing at the barre of Gods iust iudgement.
and what your Sins Are doing At the bar of God's just judgement.
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For euen now before you came hither, you were seruing the deuill in sinne, but now it is too late to speake of it,
For even now before you Come hither, you were serving the Devil in sin, but now it is too late to speak of it,
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and where are they now? flesh and bloud could not stay them, nature could not stay them, pleasures could not stay them, riches could not stay them,
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,
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nor they could not stay themselues, but they are ascended vp before the face of the eternall God, to stand at his barre and crie for vengeance to fall vpon vs,
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 fallen upon us,
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for committing such hainous sinnes against the maiestie of God. An arrow is swift, the Sunne is swifter, but sinne is swiftest of all:
for committing such heinous Sins against the majesty of God. an arrow is swift, the Sun is swifter, but sin is swiftest of all:
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for in a moment it is committed on earth, it comes before God in heauen, & is condēned to hell.
for in a moment it is committed on earth, it comes before God in heaven, & is condemned to hell.
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For though Nimrod could not climbe vp to heauen, his sinnes flew vp to heauen:
For though Nimrod could not climb up to heaven, his Sins flew up to heaven:
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& though we stay below, our sinnes ascend high, like the tower of Nimrod, but they fling vs downe to confusion, and we become Babell.
& though we stay below, our Sins ascend high, like the tower of Nimrod, but they fling us down to confusion, and we become Babel.
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For when we sinne we are as the shell fishe which the Eagle taketh, and flieth into the skie with,
For when we sin we Are as the shell Fish which the Eagl Takes, and flies into the sky with,
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and then letteth it fall vpon the rocks, and so dasheth it in peeces, and then deuoures it.
and then lets it fallen upon the Rocks, and so dasheth it in Pieces, and then devours it.
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For the wrath of God taketh vs vp on high, and throweth vs down low vpon the rockes of shame and contempt, and terrour of conscience:
For the wrath of God Takes us up on high, and throweth us down low upon the Rocks of shame and contempt, and terror of conscience:
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and so hauing crushed vs, and brused our verie bones, consumes vs with double death, the graue deuouring vs, hell swallowing vs. Is come vp before me.
and so having crushed us, and Bruised our very bones, consumes us with double death, the graven devouring us, hell swallowing us Is come up before me.
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To them which aske, how our sinnes ascend and flie vp afore God, I answer, God here speakes vnto vs after the manner of men, who cannot see a thing afore it be brought vnto them,
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,
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euen where they are, and before them. So that hereby is signified God had seene their wickednesse.
even where they Are, and before them. So that hereby is signified God had seen their wickedness.
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We fast as before him, we pray as before him, we giue almes as before him,
We fast as before him, we pray as before him, we give alms as before him,
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and we doe euery good thing as before him, because we do it freely, and as it were, not caring who lookes vpon vs. But we sinne as behind 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,
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because we hide and cloake our sinnes, and commit them in secret, loth that men should spie thē:
Because we hide and cloak our Sins, and commit them in secret, loath that men should spy them:
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our conscience in such actions accusing vs, and instantly telling vs, we are about that which we cannot iustifie.
our conscience in such actions accusing us, and instantly telling us, we Are about that which we cannot justify.
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And we suppose that we sin behind him, because we sinne here below, saying with our selues in the consideration of our blinded hearts,
And we suppose that we sin behind him, Because we sin Here below, saying with our selves in the consideration of our blinded hearts,
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as Eliphaz accuseth Iob to haue said.
as Eliphaz Accuseth Job to have said.
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Is not God in the height of heauen? and see the highnesse of the Starres,
Is not God in the height of heaven? and see the highness of the Stars,
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how high are they? Therefore how should God know it? Should he be able to see through the darke? The thicke cloudes are a couering to him, that hee may not see,
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,
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and hee walketh vp and downe the round circle of the heauens. But then chiefly we imagine that God beholdes vs not, when men cannot see vs:
and he walks up and down the round circle of the heavens. But then chiefly we imagine that God beholds us not, when men cannot see us:
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as if God could not know, what man cannot espie. But let vs not deceiue our selues, for God seeth not as man seeth.
as if God could not know, what man cannot espy. But let us not deceive our selves, for God sees not as man sees.
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Man can see but onely outward things committed in action, but God seeth, and knoweth, and searcheth the secretes of the heart, yea the secretst thoughtes and imaginations of it.
Man can see but only outward things committed in actium, but God sees, and Knoweth, and Searches the secrets of the heart, yea the secretest thoughts and Imaginations of it.
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Againe, man can see but one thing at once, he can not turne his right eye one way, and left eye another:
Again, man can see but one thing At once, he can not turn his right eye one Way, and left eye Another:
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he cannot see before him and behind him with one looke: but God seeth all things at all times.
he cannot see before him and behind him with one look: but God sees all things At all times.
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Though we sinne as closely as we can for feare of hatred, or shame of the world, or for any other respect:
Though we sin as closely as we can for Fear of hatred, or shame of the world, or for any other respect:
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yet God saith, your sinne is come vp before me.
yet God Says, your sin is come up before me.
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For though we couer it, and hide it, and colour it, yea and as it were burie it aswell as lyeth in vs,
For though we cover it, and hide it, and colour it, yea and as it were bury it aswell as lies in us,
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yet all is open vnto him: therefore he saith, your sinne is come vp before me.
yet all is open unto him: Therefore he Says, your sin is come up before me.
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For when we speake euill, hee is all eares to heare vs, and when we do euill, he is all eyes to behold it.
For when we speak evil, he is all ears to hear us, and when we do evil, he is all eyes to behold it.
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Therefore ô foolish man, do not thinke that God seeth not which man seeth not:
Therefore o foolish man, do not think that God sees not which man sees not:
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for when he lookes vp, hee sees all below also, and when he lookes downe, he sees all aboue also.
for when he looks up, he sees all below also, and when he looks down, he sees all above also.
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If he should not, much wickednesse should lye in darknesse vnrewarded, and men should not be terrified from sinne,
If he should not, much wickedness should lie in darkness unrewarded, and men should not be terrified from sin,
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but rather by the example of others allured to sinne freely secretly.
but rather by the Exampl of Others allured to sin freely secretly.
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For Ananias might haue gained by his craft, if God had not seene his heart, which men saw not:
For Ananias might have gained by his craft, if God had not seen his heart, which men saw not:
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but God saw his distrustfull and dissembling and corrupt heart, therfore he lost his goods and his life too.
but God saw his distrustful and dissembling and corrupt heart, Therefore he lost his goods and his life too.
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If God had not seene that which men see not, Gehezi might haue gained a bribe for his labour, If God had not seen that which men see not, Gehazi might have gained a bribe for his labour,
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when he ran after Naaman the Assyrian, and told him a lye for his profit. But God seeing his fetches, which mē saw not, turned his bribe to a leprosie,
when he ran After Naaman the assyrian, and told him a lie for his profit. But God seeing his Fetches, which men saw not, turned his bribe to a leprosy,
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& so made him a leper for his labour. A fearefull example for such as take bribes:
& so made him a leper for his labour. A fearful Exampl for such as take Bribes:
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yet many care not what bribes they take so mē see it not.
yet many care not what Bribes they take so men see it not.
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The man that said, Be merrie my soule, and take thy pleasure for many yeares, might haue done it, had not God seene him:
The man that said, Be merry my soul, and take thy pleasure for many Years, might have done it, had not God seen him:
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but he espied him falling to godlesse securitie, & threatned him, that night to bereaue him of his soule.
but he espied him falling to godless security, & threatened him, that night to bereave him of his soul.
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Forget it not ye that abound in wealth, whose cup runneth ouer.
Forget it not you that abound in wealth, whose cup Runneth over.
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If God had not seene Achan take vp the peece of gold, he had kept it to himself for his labour,
If God had not seen achan take up the piece of gold, he had kept it to himself for his labour,
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and no man should haue knowne where he had it.
and no man should have known where he had it.
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But God seeing it (though closely done) rewarded him with shame in the sight of all Israel.
But God seeing it (though closely done) rewarded him with shame in the sighed of all Israel.
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O Lord what is man that thou so watchest him! Achan would neuer haue stolne if hee had knowne that God did see him.
O Lord what is man that thou so watchest him! achan would never have stolen if he had known that God did see him.
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Gehezi durst neuer haue taken a bribe, if he had thought that God beheld his doings.Gehazi durst never have taken a bribe, if he had Thought that God beheld his doings.
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Wilt thou steale the owner looking on thee? Wilt thou speake treason in the kings hearing? Neither would we lye,
Wilt thou steal the owner looking on thee? Wilt thou speak treason in the Kings hearing? Neither would we lie,
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nor sweare, nor steale, nor hurt, nor be prophane at any time, if we considered that the Lord seeth vs,
nor swear, nor steal, nor hurt, nor be profane At any time, if we considered that the Lord sees us,
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and remembred that he watcheth vs: if we would do thus, sinne might go a begging for want of seruice.
and remembered that he watches us: if we would do thus, sin might go a begging for want of service.
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Therefore if you will marke but this part of my Sermon, that God seeth all, you would refraine from those things secretly, that are to the offence of God, which you for feare or shame will not do before men:
Therefore if you will mark but this part of my Sermon, that God sees all, you would refrain from those things secretly, that Are to the offence of God, which you for Fear or shame will not do before men:
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and you would say euen whē your hand is at it, I will not do it, because the Lord seeth me.
and you would say even when your hand is At it, I will not do it, Because the Lord sees me.
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But as when we sinne though in secret, he is all eyes to see vs,
But as when we sin though in secret, he is all eyes to see us,
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and when he sees it requisite to make some examples, to teach all that when man cannot or will not discouer vs, hee will shew that he saw vs, thē he is al hand to punish & plague vs,
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, them he is all hand to Punish & plague us,
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& in the end to roote vs out frō all our pleasures:
& in the end to root us out from all our pleasures:
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so whē we repēt, he is all mercy & loue, & whē we amēd our liues,
so when we Repent, he is all mercy & love, & when we amend our lives,
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& leaue all our wicked wayes to walke before him euer after in holinesse, then he is all truth and righteousnesse to forgiue vs all our former wicked life,
& 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,
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and to wash vs from all our vncleannesse.
and to wash us from all our uncleanness.
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Now therefore repent thee of all the euill that thou hast done, lament it truly, run and hie thee as fast as euer thou canst to the throne of grace, proue whether thy repentance will not as boldly stand before God,
Now Therefore Repent thee of all the evil that thou hast done, lament it truly, run and high thee as fast as ever thou Canst to the throne of grace, prove whither thy Repentance will not as boldly stand before God,
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& as powerfully crie for pardon, as thy sinnes speedily came vp before God, and vehemently cried for punishment.
& as powerfully cry for pardon, as thy Sins speedily Come up before God, and vehemently cried for punishment.
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No doubt the Angell that cried fallen is, fallen is Babylon the great, Reuel. 18. 2. though hee cried vehemently with a loude voyce, cried not so audibly as thou shalt heare the spirite of truth crying and assuring thee thy sinnes are forgiuen thee, the God of glorie loueth thee, sinne shall no longer raigne in thee, no euill shall hurt thee, no good thing shall be wanting to thee, all things shall worke together to the best for thee.
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 loves 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.
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Wilt thou any more? he shall euer dwell with thee, in whose presence is the fulnesse of ioy,
Wilt thou any more? he shall ever dwell with thee, in whose presence is the fullness of joy,
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and at his right hand pleasure for euermore.
and At his right hand pleasure for evermore.
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Repent therefore, but repent truly, loath all sin, grieue that thou hast committed any, flie euery sinne,
repent Therefore, but Repent truly, loath all since, grieve that thou hast committed any, fly every sin,
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yea whatsoeuer occasions of it, and all appearance of euill:
yea whatsoever occasions of it, and all appearance of evil:
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but loue the trueth also, and follow all holinesse, and as much as in you is, haue peace with all men,
but love the truth also, and follow all holiness, and as much as in you is, have peace with all men,
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and the God of peace will increase your peace in Christ Iesus.
and the God of peace will increase your peace in christ Iesus.
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All which euen this point that we speake of, vz, Whatsoeuer we do God seeth vs, must sufficiently assureth vs of:
All which even this point that we speak of, Vz, Whatsoever we do God sees us, must sufficiently assureth us of:
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for this so often repeated speech. Reuel. 2. 2. 9. 13. 19. and 3. 1. 8. 35. I know thy workes;
for this so often repeated speech. Revel. 2. 2. 9. 13. 19. and 3. 1. 8. 35. I know thy works;
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is spoken as to rouse the dead Sardians. 3. 1. and to heate the luke-warme Laodicās 3. 15. so to commend the faith, hope, loue, patience, &c. of the other Churches,
is spoken as to rouse the dead Sardians. 3. 1. and to heat the lukewarm Laodicās 3. 15. so to commend the faith, hope, love, patience, etc. of the other Churches,
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and so to stablish and set them forward therein, knowing hee is iust, and a liberall rewarder of them that seeke him. Heb. 11. 6. Their wickednesse is come vp before me.
and so to establish and Set them forward therein, knowing he is just, and a liberal rewarder of them that seek him. Hebrew 11. 6. Their wickedness is come up before me.
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Sinne once committed castes no doubtes of comming presently before God:
Sin once committed Cast no doubts of coming presently before God:
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but the thoughtes of the heart of the carnall man thinking of the way to heauen, are the faint spies that went to see the land of Canaan, which say, that iourney is farther then you are able to go all your life, the way is like a thicket,
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,
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& the doore like a needles eye: therefore it is impossible for you to come thither.
& the door like a needles eye: Therefore it is impossible for you to come thither.
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But when you send faith, hope, and loue (those messengers of peace and truth) they will bring you word, saying, your ruffes must be ruffled,
But when you send faith, hope, and love (those messengers of peace and truth) they will bring you word, saying, your ruffs must be ruffled,
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and your fardingals crusht, pride must be put off, and other sinnes, & none shall be kept out of heauen,
and your farthingales crushed, pride must be put off, and other Sins, & none shall be kept out of heaven,
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but such as loue the world better thē heauen, or such as will take their sinnes with them:
but such as love the world better them heaven, or such as will take their Sins with them:
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for they be vnseeming the fashion of that countrey;
for they be unseeming the fashion of that country;
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so that ere we come thither, we must leaue them like the shadow when we go into the doore,
so that ere we come thither, we must leave them like the shadow when we go into the door,
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and we must shake hands with them, and bid them farewell.
and we must shake hands with them, and bid them farewell.
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THE REBELLION OF IONAH. 3 But Ionah rose vp to flie vnto Tarshish from the presence of the Lord,
THE REBELLION OF JONAH. 3 But Jonah rose up to fly unto Tarshish from the presence of the Lord,
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and went downe to Iapho, and found a ship going to Tarshish:
and went down to Japho, and found a ship going to Tarshish:
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so hee payed the fare thereof, that he might go with them to Tarshish from the presence of the Lord.
so he paid the fare thereof, that he might go with them to Tarshish from the presence of the Lord.
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THE charge giuen to Ionah hath hitherto bene spoken of, now it followeth to bee shewed,
THE charge given to Jonah hath hitherto be spoken of, now it follows to be showed,
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how it was by Ionah discharged. First Ionah rebelliouslie neglected it, then being chastized, & so repenting, he faithfullie discharged it.
how it was by Jonah discharged. First Jonah rebelliously neglected it, then being Chastised, & so repenting, he faithfully discharged it.
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First therefore let vs consider his rebellion, afterward we shall see his correction. But Ionah rose vp to flye to Tarshish, from the presence of the Lord.
First Therefore let us Consider his rebellion, afterwards we shall see his correction. But Jonah rose up to fly to Tarshish, from the presence of the Lord.
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We cannot stand to speake of Tarshish, nor what it is to flie from God, but this shall be our meditation.
We cannot stand to speak of Tarshish, nor what it is to fly from God, but this shall be our meditation.
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Ionah the Prophet was commaunded to go to Niniuie, and there to crie out against sinne, to preach against pride,Jonah the Prophet was commanded to go to Nineveh, and there to cry out against sin, to preach against pride,
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and all kinde of vngodlinesse, thereby to reclaime them, and stirre them vp, in laying open their sinne,
and all kind of ungodliness, thereby to reclaim them, and stir them up, in laying open their sin,
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and the punishment which hanged ouer them, that they might speedily repent, and so turne away from them the wrath of God thereby deserued.
and the punishment which hanged over them, that they might speedily Repent, and so turn away from them the wrath of God thereby deserved.
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How beautifull should haue bene the feete of him that should haue brought so powerfull a message,
How beautiful should have be the feet of him that should have brought so powerful a message,
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as should haue wrought such an happie effect!
as should have wrought such an happy Effect!
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How blessed should Niniuie haue bene when the Lord had vouchsafed them so great mercie? but still one flie or other marres the whole boxe of ointment:
How blessed should Nineveh have be when the Lord had vouchsafed them so great mercy? but still one fly or other mars the Whole box of ointment:
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as soone as hee was commaunded to go thither, Sathan stood in the gap, and entised him to go to Tarshish,
as soon as he was commanded to go thither, Sathan stood in the gap, and enticed him to go to Tarshish,
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for hee thought, that if hee could let Ionah from going to Niniuie, then first of all hee should put a singular Prophet out of Gods fauour,
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 favour,
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and bring vpon him some iudgement, not onely inward, as torment of conscience, decay of giftes, or the like:
and bring upon him Some judgement, not only inward, as torment of conscience, decay of Gifts, or the like:
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but visible also, whereby the people to whom he had preached might thinke hee was some false Prophet,
but visible also, whereby the people to whom he had preached might think he was Some false Prophet,
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as they are euer ready to condemne for hated of God, whom they see grieuouslie afflicted.
as they Are ever ready to condemn for hated of God, whom they see grievously afflicted.
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And so secondly the people should bee hardned in their sinnes, and obstinatly contemne euer after, him, his like, and their preaching too.
And so secondly the people should be hardened in their Sins, and obstinately contemn ever After, him, his like, and their preaching too.
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And thirdly the goodliest, the most populous, and the wealthiest Citie in Assyria should be destroyed, the good with the wicked, the young with the old, one with another, all should vnrepentant dye in their sinnes,
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,
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and so the verie Angels in heauen should mourne.
and so the very Angels in heaven should mourn.
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So that he thought hee should by stopping Ionah, euerie way gaine well by his labour.
So that he Thought he should by stopping Jonah, every Way gain well by his labour.
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Therefore he comes to Ionah, hee flatters him, he tēpts him, thus he begins with him;
Therefore he comes to Jonah, he flatters him, he tempts him, thus he begins with him;
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It is good that men looke before they leape, hast makes wast, wordes are not alwayes to be takē as they properly signifie:
It is good that men look before they leap, haste makes waste, words Are not always to be taken as they properly signify:
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one thing is oftē spokē & another meant:
one thing is often spoken & Another meant:
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but thinkest thou God meaneth thou shouldest go to Niniuie? Why? doth he regard Idolaters,
but Thinkest thou God means thou Shouldst go to Nineveh? Why? does he regard Idolaters,
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and his professed enemies, so that to haue them admonished of their ruine, hee will bring shame vpon his owne people? for the very going of a Prophet from Israell to preach to Niniuie, must needs proclaime that there is more hope of most sinfull Gētils thē of naturall Israelites.
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 Gētils them of natural Israelites.
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And how couldest thou seeme so to thinke of thine owne nation, thine owne brethren, thine owne bloud, the chosen of God? or if thou doe, shalt thou not thereby procure their vtter hatred for euer,
And how Couldst thou seem so to think of thine own Nation, thine own brothers, thine own blood, the chosen of God? or if thou do, shalt thou not thereby procure their utter hatred for ever,
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and make them to detest both thy person, and whatsoeuer thy preaching, whatsoeuer thou hast heretofore,
and make them to detest both thy person, and whatsoever thy preaching, whatsoever thou hast heretofore,
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or hereafter shalt teach them? What? for thy faithfull prophecying here among Gods people, will God thinkest thou recompence thee;
or hereafter shalt teach them? What? for thy faithful prophesying Here among God's people, will God Thinkest thou recompense thee;
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thee whom hee hath made reuerend, and to bee honored of Kings and Princes of Israell:
thee whom he hath made reverend, and to be honoured of Kings and Princes of Israel:
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recompence I say thee with shame and contēpt among heathens, yea with a cruell death,
recompense I say thee with shame and contempt among Heathens, yea with a cruel death,
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or with a more miserable life? For what other successe may bee hoped for at the Niniuites hands of such a message by thee? for thou knowest they haue all Iewes in contempt:
or with a more miserable life? For what other success may be hoped for At the Niniuites hands of such a message by thee? for thou Knowest they have all Iewes in contempt:
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therefore when thou shalt come among them, and tell them not these few words onely,
Therefore when thou shalt come among them, and tell them not these few words only,
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and in this forme which God hath spoken them in, for if thou so doe, who will not count thee rather a mad man then Gods Prophet? but at large, that there is one al-seeing, most iust, almightie,
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,
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and euerliuing and no moe? and so all their gods are no gods but Idols:
and everliving and no more? and so all their God's Are no God's but Idols:
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and that they aboue all other haue giuen his glorie to stockes and stones, worshipping them for Gods, alluring and enforcing others likewise to dishonour him:
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 dishonour him:
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that they haue abused his blessings most vnthankefully, most vngodly to all excesse, and are most proud contemners of their betters,
that they have abused his blessings most unthankfully, most ungodly to all excess, and Are most proud contemners of their betters,
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and most notorious drunkards, gluttōs, fornicators, adulterers, theeues, oppressors, witches, murtherers, and the like, and therefore haue so prouoked him that is most mercifull and patient, that he will without all pitie destroy man, woman, young and old, high and low amongest them,
and most notorious drunkards, gluttons, fornicators, Adulterers, thieves, Oppressors's, 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,
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yea their very citie also, and all that is therein, whereby they haue bene so wicked, and that within fortie dayes.
yea their very City also, and all that is therein, whereby they have be so wicked, and that within fortie days.
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When I say, thou being a Iew, shalt tell them this, thus in despight reuile (for so they will take it) thus vtterly condemne them and their gods;
When I say, thou being a Iew, shalt tell them this, thus in despite revile (for so they will take it) thus utterly condemn them and their God's;
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will not the best of them mocke and despise thee? will not the rest gnash their teeth at thee, be ready to teare thee in peeces, put thee to exquisite torments, condemne thee to some horrible death,
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,
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or continue thee in intollerable paines, in a most bitter life? No question.
or continue thee in intolerable pains, in a most bitter life? No question.
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Thinke not therfore that thy good God, thy most kind and tender father will recompēce thy faithfulnesse, with sending thee so farre to sustaine such miserie.
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.
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It were impietie to thinke he willed it, it is blasphemy, treble blasphemy to thinke he cōmaunds it:
It were impiety to think he willed it, it is blasphemy, triple blasphemy to think he commands it:
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for it is to cōdēne him of vnkindnesse, for thou hast shewed feruēt loue: of vntruth, for he hath promised it should go well with the iust:
for it is to condemn him of unkindness, for thou hast showed fervent love: of untruth, for he hath promised it should go well with the just:
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of iniustice, for godlines should haue the reward due only to wickednesse.
of injustice, for godliness should have the reward due only to wickedness.
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Yea he should seeme contrary to himselfe, to charge thee cruelly to murder thy self, which hath commanded all to kill none,
Yea he should seem contrary to himself, to charge thee cruelly to murder thy self, which hath commanded all to kill none,
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if hee should will thee to prouoke that bloudy Citie so.
if he should will thee to provoke that bloody city so.
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But the very thing it self also argueth, God meant nothing lesse thē to cōmit thee to such dāger,
But the very thing it self also argue, God meant nothing less them to commit thee to such danger,
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or that thou shouldest do to the proud Niniuites such a message.
or that thou Shouldst do to the proud Niniuites such a message.
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For to what end shouldest thou so crie against that Citie? to make them flie,
For to what end Shouldst thou so cry against that city? to make them fly,
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& so to free them from destruction? How shouldest thou then not be found a false Prophet and God a lyer? What then? To bring them to repentance & then to spare them? How should not God so againe be found vntrue,
& so to free them from destruction? How Shouldst 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,
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& thou his lying messenger? What then? To cōuert them, & so to destroy them? What iustice were that? & how cōtrarie to his promise to Salomon? Sam. 7. 14. Therefore it is manifest God meant not thou shouldest goe and crie so against Niniuie:
& 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 Shouldst go and cry so against Nineveh:
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but signified that thou wert as good, for any good may be done here, to exclaime so like a franticke man against Niniuie,
but signified that thou Wertenberg as good, for any good may be done Here, to exclaim so like a frantic man against Nineveh,
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as to preach in Samaria any longer now.
as to preach in Samaria any longer now.
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Men here are so hardned that they contemne all, partly are so cloyed that they loath all, the best part litle esteeme all that is preached:
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:
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of none is the word accounted precious, of none reuerently heard:
of none is the word accounted precious, of none reverently herd:
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and therfore thou shouldest for a time, to make the word precious, & to sharpen mens affections towardes it, giue ouer preaching here,
and Therefore thou Shouldst for a time, to make the word precious, & to sharpen men's affections towards it, give over preaching Here,
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and where thou wilt refresh thy selfe a while. Now here thou mayest not be idle:
and where thou wilt refresh thy self a while. Now Here thou Mayest not be idle:
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at Tarshish thou mayst be quiet:
At Tarshish thou Mayest be quiet:
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thou mayst at Tarshish that famous Citie, among the straungers of many countreys heare many straunge things, much delight thy selfe in the varietie of their manners, in the abundance of all things with great pleasure liue.
thou Mayest At Tarshish that famous city, among the Strangers of many Countries' hear many strange things, much delight thy self in the variety of their manners, in the abundance of all things with great pleasure live.
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No time so fit as this to see the world. At Iapho thou canst not want shipping thither.
No time so fit as this to see the world. At Japho thou Canst not want shipping thither.
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Seeme not to make small account of this kindnesse of God, defraud not thy selfe of thy graunted good.
Seem not to make small account of this kindness of God, defraud not thy self of thy granted good.
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Thus Sathan is euer crossing, tempting entising vs when we are or should be addressing our selues to do the will of our God.
Thus Sathan is ever crossing, tempting enticing us when we Are or should be addressing our selves to do the will of our God.
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So was Moses, Ieremie, Ezechiell, Nehemiah, Christ himselfe tempted, being about most notable workes.
So was Moses, Ieremie, Ezekiel, Nehemiah, christ himself tempted, being about most notable works.
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What said our Sauiour to Peter? Sathan hath desired to sift you and winnow you as wheate.
What said our Saviour to Peter? Sathan hath desired to sift you and winnow you as wheat.
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Who are these whose perill Sathan so earnestly desireth? euen Peters, and Iames, and Iohns. No maruell,
Who Are these whose peril Sathan so earnestly Desires? even Peter's, and James, and Iohns. No marvel,
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for Christ himselfe though acknowledged the sonne of God, was most fiercely assaulted of the tempter fortie dayes,
for christ himself though acknowledged the son of God, was most fiercely assaulted of the tempter fortie days,
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and then indeede was left, but it was onely for a season.
and then indeed was left, but it was only for a season.
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Luke. 4. 13. Therefore neuer dreame of a truce with Sathan whosoeuer thou be, whatsoeuer thou art about to do.
Luke. 4. 13. Therefore never dream of a truce with Sathan whosoever thou be, whatsoever thou art about to do.
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For the enemie, the enuious foe, the tempter, the false accuser goeth about continually seeking whom he may deuour.
For the enemy, the envious foe, the tempter, the false accuser Goes about continually seeking whom he may devour.
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Now his manner of tempting is, first and most vsually with flattering, but yet verie often with most terrible threatning. Now his manner of tempting is, First and most usually with flattering, but yet very often with most terrible threatening.
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For whatsoeuer we do or feele, commeth from one of these three spirites, the spirite of Sathan, the spirite of God, or our spirit.
For whatsoever we do or feel, comes from one of these three spirits, the Spirit of Sathan, the Spirit of God, or our Spirit.
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Now our own spirit of it self is alwayes occupied about worldly things, seeking delights in pleasures, not disquiet by threates.
Now our own Spirit of it self is always occupied about worldly things, seeking delights in pleasures, not disquiet by Treats.
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The spirite of God is gentle, louing, and meeke, not forcing, nor threatning.
The Spirit of God is gentle, loving, and meek, not forcing, nor threatening.
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Therefore Christ saith, If any will follow me, let him deny himself, and take vp his crosse daily, &c. And marke his spirit, he saith not, you shall follow,
Therefore christ Says, If any will follow me, let him deny himself, and take up his cross daily, etc. And mark his Spirit, he Says not, you shall follow,
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but you shall denie your selues, and take vp your crosse, but if any will follow me, let him deny himselfe and take vp his crosse: (let him.) The same is to be seene in the Canticles, where he saith;
but you shall deny your selves, 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 Says;
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Open vnto me my sister, my loue, my doue, my vndefiled.
Open unto me my sister, my love, my dove, my undefiled.
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For mine head is full of dew, and my locks with the drops of the night.
For mine head is full of due, and my locks with the drops of the night.
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For when she opened not vnto him, making most vnmeete excuses, though he had most louingly prayed,
For when she opened not unto him, making most unmeet excuses, though he had most lovingly prayed,
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and liuely vrged her to open, and she most vnkindly, most vnworthily had denied, yet hee went his way mildly, without anie threats.
and lively urged her to open, and she most unkindly, most unworthily had denied, yet he went his Way mildly, without any Treats.
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But the spirit of Sathan takes another course.
But the Spirit of Sathan Takes Another course.
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For when by lying, and deceipt he cannot allure to sinne, hee threatens most fearfully with sin, griefe or losse of goods, solitarinesse,
For when by lying, and deceit he cannot allure to sin, he threatens most fearfully with since, grief or loss of goods, solitariness,
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and want of pleasure, and sometime by his ministers, limmes of his owne likenesse, he threatneth death and earthly torments, whatsoeuer they may inflict vpon any.
and want of pleasure, and sometime by his Ministers, limbs of his own likeness, he threatens death and earthly torments, whatsoever they may inflict upon any.
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Christ saith, If you will follow me. If you wil:
christ Says, If you will follow me. If you will:
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but he saith, I wil make ye follow me, & do as I bid you, you shal haue fire & fagot, scalding lead,
but he Says, I will make you follow me, & do as I bid you, you shall have fire & faggot, scalding led,
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and burning pitch, if you will not follow me, you shal, whether you will or no:
and burning pitch, if you will not follow me, you shall, whither you will or no:
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we wil make you to do as we command, saith his eldest son Antichrist, vsurping authority ouer nations,
we will make you to do as we command, Says his eldest son Antichrist, usurping Authority over Nations,
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& inflicting torments on the saints. His order of tempting is first to make vs doubt of the word of God:
& inflicting torments on the Saints. His order of tempting is First to make us doubt of the word of God:
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whether such & such doctrine be true, such and such an action bee commanded, such & such a promise, such & such a threatning be certain.
whither such & such Doctrine be true, such and such an actium be commanded, such & such a promise, such & such a threatening be certain.
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Then secondly he fals to flat denying of it, this doctrine, these promises, these threatnings are false:
Then secondly he falls to flat denying of it, this Doctrine, these promises, these threatenings Are false:
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this thing is not commanded, this action is not condemned. And then comes hee in with his contradiction, contrarie assertions, and countermands.
this thing is not commanded, this actium is not condemned. And then comes he in with his contradiction, contrary assertions, and countermands.
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For there is no commandement of God, but the Diuell commaunds the contrarie, and he is euer gaine-saying that which God saith.
For there is no Commandment of God, but the devil commands the contrary, and he is ever gainsaying that which God Says.
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For our God saith vnto Adam, if you eate of the forbidden fruit, you shall surely die:
For our God Says unto Adam, if you eat of the forbidden fruit, you shall surely die:
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the diuell came, and he told them, first it is not certaine you shall die, then you shall not die,
the Devil Come, and he told them, First it is not certain you shall die, then you shall not die,
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then thirdly you shall be as Gods knowing good from euill. God saith, submit your selues one to another in brotherly loue:
then Thirdly you shall be as God's knowing good from evil. God Says, submit your selves one to Another in brotherly love:
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the Diuell saith, first, you neede not to abase your selues so much, secondly you should not yeeld to others,
the devil Says, First, you need not to abase your selves so much, secondly you should not yield to Others,
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then thirdly, aduance your selues, and contemne others. God saith, Loue thy neighbour as thy selfe:
then Thirdly, advance your selves, and contemn Others. God Says, Love thy neighbour as thy self:
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the diuell saith, first loue litle and outwardly, then loue none but thy selfe, then thirdly, hate thine enemies, enuie thy betters, disdaine thine equals, despise thine inferiours.
the Devil Says, First love little and outwardly, then love none but thy self, then Thirdly, hate thine enemies, envy thy betters, disdain thine equals, despise thine inferiors.
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God saith, labour for the foode which perisheth not:
God Says, labour for the food which Perishes not:
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the diuell saith, first care not much for it, then secondly contemne it, then thirdlie stir not an inch for it.
the Devil Says, First care not much for it, then secondly contemn it, then Thirdly stir not an inch for it.
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God saith, Forsake the world, the Diuell saith, first neglect not the world, then loue the world,
God Says, Forsake the world, the devil Says, First neglect not the world, then love the world,
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then thirdlie giue ouer your selues to the world, aboue all follow the world with all the lustes thereof.
then Thirdly give over your selves to the world, above all follow the world with all the lusts thereof.
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Now the meanes wherby the diuel tempts, are argumēts fetcht, some from the wit and reason of man,
Now the means whereby the Devil tempts, Are Arguments fetched, Some from the wit and reason of man,
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or from the customs of the world: some from the holy Scriptures, either corrupted, or wrong applied.
or from the customs of the world: Some from the holy Scriptures, either corrupted, or wrong applied.
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Now in consideration of the persons, then in regard of the thing it selfe, &c. In respect of the persons to whome hee shold preach,
Now in consideration of the Persons, then in regard of the thing it self, etc. In respect of the Persons to whom he should preach,
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and himselfe, Ionah is here tempted, and so thus reasoneth with himselfe:
and himself, Jonah is Here tempted, and so thus reasoneth with himself:
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I haue long preached vnto the Iewes, which are the chosen people of God, and seeing they will not heare me, it is in vaine to preach vnto these Gentiles, which neuer heard of God or godlinesse,
I have long preached unto the Iewes, 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 herd of God or godliness,
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and therefore will esteeme my wordes the lesse.
and Therefore will esteem my words the less.
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Thus Ionah is loth to loose his labour, and puts it in a doubt where he needes not,
Thus Jonah is loath to lose his labour, and puts it in a doubt where he needs not,
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because he considered not the great power of God in mens hearts.
Because he considered not the great power of God in men's hearts.
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The Niniuites are heathen people, and therefore (saith Ionah) why should I venture my selfe amongst them? for seeing mine owne countrey men kicke against my words,
The Niniuites Are heathen people, and Therefore (Says Jonah) why should I venture my self among them? for seeing mine own country men kick against my words,
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and cannot abide to heare the word which commeth from the Lord to reproue sin,
and cannot abide to hear the word which comes from the Lord to reprove since,
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then how much more shall I be despised by these, and persecuted to death? Thus flesh and bloud standeth staggering when it should do any good, misdoubting troubles, iealous of his owne ease:
then how much more shall I be despised by these, and persecuted to death? Thus Flesh and blood Stands staggering when it should do any good, misdoubting Troubles, jealous of his own ease:
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but when it goeth about to do any mischiefe, it neuer considereth the danger, it weigheth not the following wo:
but when it Goes about to do any mischief, it never Considereth the danger, it weigheth not the following woe:
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yet doing good, it is vncertaine whether al will not according or euen aboue our hope succeed:
yet doing good, it is uncertain whither all will not according or even above our hope succeed:
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it is more likely we shalbe kept safe:
it is more likely we shall kept safe:
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but doing euill, mischiefe most certainely is procured, not danger only, but losse of the best things cōmonly, peace of cōscience or spirituall graces, of some blessings, alway or at least not receipt of those things which much wold reioyce vs. 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 vnto a sauage heathen people that neuer heard of preaching, & that this doctrine;
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 soar 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 herd of preaching, & that this Doctrine;
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That there is but one only true God, to thē who wil serue a thousand, and cannot abide the contrarie to be spoken.
That there is but one only true God, to them who will serve a thousand, and cannot abide the contrary to be spoken.
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If a preacher were commanded to go and preach at Rome gates, against Anti christes iurisdiction and the idolatry that is so inordinately vsed in that Sinagogue of vncleannesse, seeing that is a matter,
If a preacher were commanded to go and preach At Room gates, against Anti Christ's jurisdiction and the idolatry that is so inordinately used in that Synagogue of uncleanness, seeing that is a matter,
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for which they torment & kill al that preach it sincerely:
for which they torment & kill all that preach it sincerely:
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I feare it wold hardly come to passe at all, that this preacher wold go from a reasonable quiet estate touching his body, to venter his life among such cruel tirants:
I Fear it would hardly come to pass At all, that this preacher would go from a reasonable quiet estate touching his body, to venture his life among such cruel Tyrants:
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I feare he would rather content himselfe with his present ease, then commit himselfe to so likelie miserie.
I Fear he would rather content himself with his present ease, then commit himself to so likely misery.
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If I go and preach vnto these infidels, saying, yet fortie daies, and Niniuie shall be destroyed,
If I go and preach unto these Infidels, saying, yet fortie days, and Nineveh shall be destroyed,
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then (saith Ionah) it may be, they will repent, and God will haue mercy vpon them,
then (Says Jonah) it may be, they will Repent, and God will have mercy upon them,
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so I shall bee counted a false Prophet for my labour.
so I shall be counted a false Prophet for my labour.
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And thus wee regarde our credite more then the glorie of God, in the obedience of his will:
And thus we regard our credit more then the glory of God, in the Obedience of his will:
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and rather then we would receiue any reproch by our doings (in the sight of the world,) we rather choose to enter into no great action touching the glorie of God,
and rather then we would receive any reproach by our doings (in the sighed of the world,) we rather choose to enter into no great actium touching the glory of God,
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and the good of the Church. In respect of the Israelites and himselfe:
and the good of the Church. In respect of the Israelites and himself:
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If I leaue mine own people, & preach vnto the Gentils (saith Ionah) I shal bring shame vpon Israell before all people,
If I leave mine own people, & preach unto the Gentiles (Says Jonah) I shall bring shame upon Israel before all people,
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because a Prophet is gone from them for their obstinacie, chusing rather to preach vnto vncircumcised Gentils then vnto them,
Because a Prophet is gone from them for their obstinacy, choosing rather to preach unto uncircumcised Gentiles then unto them,
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as if there were more hope of the Gentils then of them.
as if there were more hope of the Gentiles then of them.
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So Ionah more feareth the childrens disgrace then the fathers dishonour, and their dispight then his displeasure.
So Jonah more fears the Children's disgrace then the Father's dishonour, and their despite then his displeasure.
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Sathan is too well acquainted with mans nature, & so more certainely knowes, then we wisely consider, that all Adams sonnes are from labour, easily brought to loiter, more willingly from feare and paine, to securitie and pleasure:
Sathan is too well acquainted with men nature, & so more Certainly knows, then we wisely Consider, that all Adams Sons Are from labour, Easily brought to loiter, more willingly from Fear and pain, to security and pleasure:
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therefore seldome or neuer doth he in tempting omit this entisement, it will be for thy ease,
Therefore seldom or never does he in tempting omit this enticement, it will be for thy ease,
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for thy delight, for thy securitie.
for thy delight, for thy security.
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Therefore he saith to Ionah, not onlie the waie to Niniuie is long and dangerous, thy person and message odious,
Therefore he Says to Jonah, not only the Way to Nineveh is long and dangerous, thy person and message odious,
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therefore thy trauell must needes bee tedious, thy troubles greeuous, &c. but also thy passage to Tarshish is easie, thy securitie there sure, thy pleasures many, thy delight great.
Therefore thy travel must needs be tedious, thy Troubles grievous, etc. but also thy passage to Tarshish is easy, thy security there sure, thy pleasures many, thy delight great.
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Yea with this he assaulted Christ himselfe, saying, when he had shewed him all the kingdomes of the world and the glorie of them;
Yea with this he assaulted christ himself, saying, when he had showed him all the kingdoms of the world and the glory of them;
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All these will I giue thee, &c. And doth he not also euermore perswade vs, this good, this gain, this glorie, this pleasure,
All these will I give thee, etc. And does he not also evermore persuade us, this good, this gain, this glory, this pleasure,
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or this preferment shalt thou get, if thou thus and thus deale:
or this preferment shalt thou get, if thou thus and thus deal:
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if you will leaue the societie, the exercises, the profession, and the company of the children of God,
if you will leave the society, the exercises, the profession, and the company of the children of God,
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and serue, me, and worship me:
and serve, me, and worship me:
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preferring your couetousnesse, your pride, your lust, before the seruice of God, not being scrupulous to sweare for your gaine sometime,
preferring your covetousness, your pride, your lust, before the service of God, not being scrupulous to swear for your gain sometime,
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nor to lie for your pleasure, nor to cosin for riches:
nor to lie for your pleasure, nor to Cousin for riches:
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then you shall not onely be free from the reproches wherewith professors are ouerwhelmed, and the contempt wherein they are had,
then you shall not only be free from the Reproaches wherewith professors Are overwhelmed, and the contempt wherein they Are had,
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and the manie heauy sighes which they are forced to fetch, but you shall also grow rich soone,
and the many heavy sighs which they Are forced to fetch, but you shall also grow rich soon,
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and so be well thought of, and had in estimation, and by your wealth liue in ease with all pleasure, procuring euery thing at your hearts desire.
and so be well Thought of, and had in estimation, and by your wealth live in ease with all pleasure, procuring every thing At your hearts desire.
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Thus Ionah which way soeuer he looke, is tempted on euerie side: tempted to sinne, but not constrained: vrged, but not compelled:
Thus Jonah which Way soever he look, is tempted on every side: tempted to sin, but not constrained: urged, but not compelled:
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for the Diuell hath power to entise to sinne mightily, but not to enforce violently. Loe then comfortes against this crosse.
for the devil hath power to entice to sin mightily, but not to enforce violently. Loe then comforts against this cross.
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Our enemies power is in our fathers handes:
Our enemies power is in our Father's hands:
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and our Sauiour praieth for vs being most glorious in heauen, as he on earth in humility praied for his Apostles, that our faith faile vs not.
and our Saviour Prayeth for us being most glorious in heaven, as he on earth in humility prayed for his Apostles, that our faith fail us not.
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Behold then also encouragements to fight against his assaults; yet see a greater, God hath giuen vs this priuiledge: this promise haue we:
Behold then also encouragements to fight against his assaults; yet see a greater, God hath given us this privilege: this promise have we:
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resist the diuell and he shall flie from you, Iam. 4. 7. God hath giuen no promise to the Diuell, that if he perswad, he shall preuaile,
resist the Devil and he shall fly from you, Iam. 4. 7. God hath given no promise to the devil, that if he persuade, he shall prevail,
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if he vrge, we shall yeelde:
if he urge, we shall yield:
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what a shame then is it to vs, that Sathan is bolder in tempting, then we are in resisting? is he not? O that we could truly say, we are as wise,
what a shame then is it to us, that Sathan is bolder in tempting, then we Are in resisting? is he not? O that we could truly say, we Are as wise,
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as watchfull, as thoughtfull to withstand Satans assaults, as he is wily, vigilant, and more then diligent to assault.
as watchful, as thoughtful to withstand Satan assaults, as he is wily, vigilant, and more then diligent to assault.
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But what doth Ionah, thus as we haue heard, by Satan assaulted? Resists he as manfully as the diuel hath set on him cūningly? Alas no:
But what does Jonah, thus as we have herd, by Satan assaulted? Resists he as manfully as the Devil hath Set on him cunningly? Alas no:
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Ionah is no sooner disswaded to go to Niniuie, then he is perswaded it were great folly:Jonah is no sooner dissuaded to go to Nineveh, then he is persuaded it were great folly:
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he is assoone resolued as he is entised to go to Tarshish, thinking it a chiefe point of wisdom to seek his owne ease, his owne pleasure, his owne sweete delight. One said, God spake & it was done.
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 spoke & it was done.
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Surely the deuill also but speaketh and it is done: for he is such an orator, that no man can deny him.
Surely the Devil also but speaks and it is done: for he is such an orator, that no man can deny him.
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For who can gainesay him that counselieth as a speciall friend, yea as a most holy Angell? For he would seeme to be not onely carefull, both to keepe vs from danger,
For who can gainsay him that counseleth 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,
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and the feare thereof, and to procure vs all good:
and the Fear thereof, and to procure us all good:
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but also iealous of Gods honor, fearfull least men should despise the word, and so their owne saluation.
but also jealous of God's honour, fearful lest men should despise the word, and so their own salvation.
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Therefore he made not only Gehezi to take a bribe, Demas to imbrace the world, Iudas to betray his maister,
Therefore he made not only Gehazi to take a bribe, Demas to embrace the world, Iudas to betray his master,
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and Cain to kill his brother:
and Cain to kill his brother:
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but Rebecca also to perswade Iaacob, and Iaacob to be bold by lying to seeke for the blessing:
but Rebecca also to persuade Jacob, and Jacob to be bold by lying to seek for the blessing:
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yea the father of the faithfull to commit folly with Hagar, as here Ionah not to go to Niniuy:
yea the father of the faithful to commit folly with Hagar, as Here Jonah not to go to Niniuy:
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least forsooth God shold not be true of his word:
least forsooth God should not be true of his word:
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as if what to man seemeth vnlikely, that were with God impossible, and he could not be righteous vnlesse we shew our selues impious.
as if what to man seems unlikely, that were with God impossible, and he could not be righteous unless we show our selves impious.
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We haue seene some causes why Sathan assaulting vs, hee straight ouercomes vs: would any see more? we haue bene taught his power, mallice, watchfulnesse, and wilinesse:
We have seen Some Causes why Sathan assaulting us, he straight overcomes us: would any see more? we have be taught his power, malice, watchfulness, and wiliness:
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wee haue most fit and sufficient armour ministred vnto vs:
we have most fit and sufficient armour ministered unto us:
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we haue a promise, that resisting him, we shall make him flie from vs. Therefore surely we forget our enemy,
we have a promise, that resisting him, we shall make him fly from us Therefore surely we forget our enemy,
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or neglect the promise, or take not to vs the whole armor of God, specially we like not that armorbearer humility;
or neglect the promise, or take not to us the Whole armour of God, specially we like not that Armorbearer humility;
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Submit your selues to God, and then resist the deuill.
Submit your selves to God, and then resist the Devil.
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But moreouer we to our owne certaine perill and paine (so corrupt are we) ioyne with our enemy, more ready to do his will then Gods word.
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.
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Hereof no doubt foolish Balaam asked againe and againe, till God seeing him bent contrary to that he had bene commanded, left him vnto himself:
Hereof no doubt foolish balaam asked again and again, till God seeing him bent contrary to that he had be commanded, left him unto himself:
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& so Balaam went on in sin so long, til the very asse wheron he rode was constrained to reproue him.
& so balaam went on in since so long, till the very Ass whereon he road was constrained to reprove him.
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But wold you howsoeuer Satā tempts, not be turned by him out of the right way? howsoeuer hee fights, not be foild by him? wold you haue him soone to forsake you, speedily to flie from you, that is, would you resist him? for when we begin valiantly to fight, thē forthwith he flies.
But would you howsoever Satā tempts, not be turned by him out of the right Way? howsoever he fights, not be foiled 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, them forthwith he flies.
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Cōsider how shameful a thing it is being euery way encouraged to fight, to shew our selues most dastardly cowards:
Cōsider how shameful a thing it is being every Way encouraged to fight, to show our selves most dastardly cowards:
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how dishonorable to our captain Christ to yeeld the victory to his deadly: enemy how dangerus for our selues:
how dishonourable to our captain christ to yield the victory to his deadly: enemy how dangerus for our selves:
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knowing he is a most cruell tyrant, and most inexorable, that most glorieth, and specially taketh pleasure in putting vs to the most bitter paine that possibly he can,
knowing he is a most cruel tyrant, and most inexorable, that most Glorieth, and specially Takes pleasure in putting us to the most bitter pain that possibly he can,
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and therefore hauing ouercome vs, will for euer continue vs in most intollerable torments.
and Therefore having overcome us, will for ever continue us in most intolerable torments.
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Yea sayest thou, these things considered, would make vs couragiouslie to encounter with Satan, and so soone to conquer him,
Yea Sayest thou, these things considered, would make us courageously to encounter with Satan, and so soon to conquer him,
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but he comes often as a friend, as an Angell of light:
but he comes often as a friend, as an Angel of Light:
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how shall I then descry him, that I may desie him, and make him to flie?
how shall I then descry him, that I may desie him, and make him to fly?
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How? here indeede is the hardnesse: for he is a notable hypocrite, the father of hypocrisie.
How? Here indeed is the hardness: for he is a notable hypocrite, the father of hypocrisy.
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But thou must follow the counsell of Christ, Reue. 3. 18. Thou must annoint thine eyes with eye salue that thou maist see.
But thou must follow the counsel of christ, Reue. 3. 18. Thou must anoint thine eyes with eye salve that thou Mayest see.
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Thou must be fulfilled with the knowledge of Gods will, in all wisedome and spirituall vnderstanding,
Thou must be fulfilled with the knowledge of God's will, in all Wisdom and spiritual understanding,
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and moreouer watch and be sober. And lastly consider, first how thy spirit is affected:
and moreover watch and be Sobrium. And lastly Consider, First how thy Spirit is affected:
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for our owne spirit (by nature euermore hard) if it be moued by the spirit of God, is sad, soft and slow:
for our own Spirit (by nature evermore hard) if it be moved by the Spirit of God, is sad, soft and slow:
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but if it be moued by the spirit of Sathan, is proud, boisterous, and stout; then, whether that which thou art indeed mooued to, be good or euill:
but if it be moved by the Spirit of Sathan, is proud, boisterous, and stout; then, whither that which thou art indeed moved to, be good or evil:
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if good, that is, agreeable to Gods word, then acknowledge it comes from God, for all good motions are the worke of the spirit of God, howsoeuer they seeme to proceed of our selues.
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.
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But if it be euill, that is, not agreeable with the word of God, then it is alwayes either a lust of our corrupt nature, or a suggestiō of Sathan.
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 suggestion of Sathan.
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Wherefore it is a sure way to say when we are tempted to euill, this motion is of the diuell,
Wherefore it is a sure Way to say when we Are tempted to evil, this motion is of the Devil,
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for euen our corruption came of his suggestion.
for even our corruption Come of his suggestion.
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For the spirit of man is alwayes tossed betweene these two contrary spirits, the spirit of God procuring our saluation,
For the Spirit of man is always tossed between these two contrary spirits, the Spirit of God procuring our salvation,
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and the spirit of Sathan seeking our condemnation.
and the Spirit of Sathan seeking our condemnation.
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So that if any will get the victorie of Sathan, hee may not bee without the spirituall sword, which is the word of God.
So that if any will get the victory of Sathan, he may not be without the spiritual sword, which is the word of God.
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Ephes. 6. 17. Yea he must haue the word of God dwell in him plenteouslie. Col. 3. 17. and crie still, open mine eyes O Lord.
Ephesians 6. 17. Yea he must have the word of God dwell in him plenteously. Col. 3. 17. and cry still, open mine eyes Oh Lord.
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Psalm. 119. 18. Giue me vnderstanding. 34. and encline mine heart vnto thy testimonies. 36. and beware that he submit himselfe duely, and diligently watch
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
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Thus Ionah tempted, hath consented to neglect his charge, and doth he forthwith repent? No, he prepares himselfe to his purposed iourney.
Thus Jonah tempted, hath consented to neglect his charge, and does he forthwith Repent? No, he prepares himself to his purposed journey.
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But Ionah arose to flie vnto Tarshish. But Jonah arose to fly unto Tarshish.
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As Ionah was no sooner tempted to go to Tarshish but he yeelded, so assoone as he had yeelded, forthwith he to go.
As Jonah was no sooner tempted to go to Tarshish but he yielded, so As soon as he had yielded, forthwith he to go.
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So Ionah made himselfe a run-away, and shewed himselfe a disobedient seruant to his God.
So Jonah made himself a runaway, and showed himself a disobedient servant to his God.
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And in the meane while, Niniuie set on the score, and had no ho with them in working wickednesse:
And in the mean while, Nineveh Set on the score, and had no ho with them in working wickedness:
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but still filling the cup of all abhominations, ran downe to hell with as much force and speed as they could.
but still filling the cup of all abominations, ran down to hell with as much force and speed as they could.
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So Niniuie is still Niniuie, but Ionah is not like Ionah: for the Prophet is flying,
So Nineveh is still Nineveh, but Jonah is not like Jonah: for the Prophet is flying,
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and sin is crying, and so all falles to confusion. But Ionah arose vp to flie vnto Tarshish, &c.
and since is crying, and so all falls to confusion. But Jonah arose up to fly unto Tarshish, etc.
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Ionah flyeth vnto Tarshish before he would go to Niniuie, and euery one is like the sonne which said he would not, before hee went: Jonah flies unto Tarshish before he would go to Nineveh, and every one is like the son which said he would not, before he went:
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and so sinne is borne first, as Esau was borne before Iacob. Therefore if euill may compare with goodnesse in particular actions, in all mankind corrupt, euill may say, he is the ancienter.
and so sin is born First, as Esau was born before Iacob. Therefore if evil may compare with Goodness in particular actions, in all mankind corrupt, evil may say, he is the ancienter.
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But assoone as thou perceiuest any euill cogitation or motion in thy selfe, be thou wrath with it, nip it in the head, put it to death,
But As soon as thou perceivest any evil cogitation or motion in thy self, be thou wrath with it, nip it in the head, put it to death,
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and then the vncleane spirite that hath long bene strong, and with delight dwelt in thee, wil soone be wearie of thy house,
and then the unclean Spirit that hath long be strong, and with delight dwelled in thee, will soon be weary of thy house,
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and say as the euill spirit said; Here is no dwelling for vs, let vs go to yonder heard of swine.
and say as the evil Spirit said; Here is no Dwelling for us, let us go to yonder herd of Swine.
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But Ionah rose vp to flie to Tarshish. Ionah was sent to Niniuie, but he went toward Tarshish.
But Jonah rose up to fly to Tarshish. Jonah was sent to Nineveh, but he went towards Tarshish.
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And so it is alwayes with vs, we are euer doing that we should not do.
And so it is always with us, we Are ever doing that we should not do.
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For either we do nothing, or that which wee are not commanded, or else otherwise then we are commanded.
For either we do nothing, or that which we Are not commanded, or Else otherwise then we Are commanded.
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Somtime most rebelliouslie we do that which we know the Lord straightly forbiddeth.
Sometime most rebelliously we do that which we know the Lord straightly forbiddeth.
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And as Ionah tooke Tarshish for Niniuie, so wee take the diuell for an Angell, light for darkenesse, &c. But Ionah rose vp, &c. They that should preach at Niniuie, are flying to Tarshish,
And as Jonah took Tarshish for Nineveh, so we take the Devil for an Angel, Light for darkness, etc. But Jonah rose up, etc. They that should preach At Nineveh, Are flying to Tarshish,
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and though he be like a drone, yet doth he, euen the non-resident keepe his benefice fasting, feasting himself:
and though he be like a drone, yet does he, even the nonresident keep his benefice fasting, feasting himself:
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but wilt thou keepe it still? go and preach at Niniuie as ye haue bene doubly commanded,
but wilt thou keep it still? go and preach At Nineveh as you have be doubly commanded,
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or for shame leaue your priuiledge and benefice: but they stand staggering, ashamed to keepe it, and loth to leaue it.
or for shame leave your privilege and benefice: but they stand staggering, ashamed to keep it, and loath to leave it.
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For the sweete morsels of Baals Priests are so pleasant vnto them, that they cannot find in their hearts to leaue them,
For the sweet morsels of Baal's Priests Are so pleasant unto them, that they cannot find in their hearts to leave them,
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as long as they are able to keep thē. But no maruel that Ionah fled to Tarshish, when he should go to Niniuie.
as long as they Are able to keep them. But no marvel that Jonah fled to Tarshish, when he should go to Nineveh.
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For this is a stumbling vocation amongst men, yea reiected by the children of this world, which alway kicke against it:
For this is a stumbling vocation among men, yea rejected by the children of this world, which always kick against it:
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so that if you would aske for a painfull vocation, this is it: if for a thanklesse vocation, this is it:
so that if you would ask for a painful vocation, this is it: if for a thankless vocation, this is it:
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if for a contemptible vocation, this is it. For, reprouing we are reproued; blessing, we are cursed; preaching peace, we make warre; proclaming liberty, we are imprisoned;
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;
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do what we can, we are persecuted; and for our worke worthie of loue, we receiue of the most hatred:
do what we can, we Are persecuted; and for our work worthy of love, we receive of the most hatred:
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of few, yea verie few, not any more then a cold affection. Here of it hath come to passe that Moses and Ieremy called, excused themselues.
of few, yea very few, not any more then a cold affection. Here of it hath come to pass that Moses and Ieremy called, excused themselves.
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Ezekiell hauing receiued his charge, went in bitternesse and indignation of his spirit, and seuen daies neglected his charge, as Ionah here doth his: Ezekiel having received his charge, went in bitterness and Indignation of his Spirit, and seuen days neglected his charge, as Jonah Here does his:
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and Moses, Eliah, and Ieremie at length complained:
and Moses, Elijah, and Ieremie At length complained:
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and (which to the best men is the greatest griefe) it is as easie almost to wash a Blackmore white,
and (which to the best men is the greatest grief) it is as easy almost to wash a Blackmore white,
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as to conuert a sinner, because Sathan is euer crossing men doing the will of God,
as to convert a sinner, Because Sathan is ever crossing men doing the will of God,
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but specially hindring the course of right preaching.
but specially hindering the course of right preaching.
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For the Lord was not so earnest to stop the way of Balaam, least he should commit wickednesse,
For the Lord was not so earnest to stop the Way of balaam, least he should commit wickedness,
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as the diuell is earnest to stop the way of euery Ionah, least he fulfill righteousnesse, that is, crie against Niniuie, longing,
as the Devil is earnest to stop the Way of every Jonah, least he fulfil righteousness, that is, cry against Nineveh, longing,
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and duly, that is, wisely, and earnestly labouring to conuert Niniuie. But Ionah rose vp to flie vnto Tarshish from the presence of the Lord, &c. The righteous fall, and now no lesse then a Prophet, yea such a Prophet as was the figure of Christ.
and duly, that is, wisely, and earnestly labouring to convert Nineveh. But Jonah rose up to fly unto Tarshish from the presence of the Lord, etc. The righteous fallen, and now no less then a Prophet, yea such a Prophet as was the figure of christ.
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But who wold haue thought that such a Prophet should flie from the Lord, yea and that when he should do him most seruice? who counteth that no wickednesse now, that he euer thought and taught was rebellion,
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,
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while he was among the wicked? A fearefull example, therefore let him that thinks he standeth, take heede least he fall,
while he was among the wicked? A fearful Exampl, Therefore let him that thinks he Stands, take heed lest he fallen,
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for the way is slipperie wherein we are to walke.
for the Way is slippery wherein we Are to walk.
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When thou remembrest the fall of the Prophet, then consider that thou art much weaker then a Prophet,
When thou Rememberest the fallen of the Prophet, then Consider that thou art much Weaker then a Prophet,
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and therefore the easier to bee encountred and ouerthrown, & the likelier to haue a more greuous fal,
and Therefore the Easier to be encountered and overthrown, & the likelier to have a more grievous fall,
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except the Lord do mightily vphold thee, seeing such a one cannot stād in the sight of his so mortall enemy,
except the Lord do mightily uphold thee, seeing such a one cannot stand in the sighed of his so Mortal enemy,
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but by him receiueth so greeuous a fall. Secondly, if thou see Ionah flie, Moses murmure, Dauid fall to adultery, Salomon to idolatry,
but by him receiveth so grievous a fallen. Secondly, if thou see Jonah fly, Moses murmur, David fallen to adultery, Solomon to idolatry,
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and Peter to forsweare his maister, then maist thou learne not to trust to thine owne strength,
and Peter to forswear his master, then Mayest thou Learn not to trust to thine own strength,
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for it is weaknesse, not to thine owne wisedome, for it is sinfull, but seeke helpe,
for it is weakness, not to thine own Wisdom, for it is sinful, but seek help,
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and craue strength at the hands of almighty God, who giueth to euery one that asketh indifferently,
and crave strength At the hands of almighty God, who gives to every one that asks indifferently,
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and hitteth no man in the teeth, which doth not bruse the broken reede, nor quench the smoking flax,
and hitteth no man in the teeth, which does not bruise the broken reed, nor quench the smoking flax,
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but doth rather increase our zeale then diminish it. Thirdly, iudge wisely of the fall of Ionah, not rashly condemning him for his fault,
but does rather increase our zeal then diminish it. Thirdly, judge wisely of the fallen of Jonah, not rashly condemning him for his fault,
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for although Dauid ioyned murther with adulterie, yet hee repented, and is the deare childe of God.
for although David joined murder with adultery, yet he repented, and is the deer child of God.
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And he found a ship going to Tarshish.
And he found a ship going to Tarshish.
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Ionah was no sooner come to Iapho, but he goes to the hauen, or meets with mariners,Jonah was no sooner come to Japho, but he Goes to the Haven, or meets with Mariners,
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and presently vnderstands of a ship not going to Niniuie but to Tarshish.
and presently understands of a ship not going to Nineveh but to Tarshish.
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As soone as he set forward to flie from God, Sathan straight wayes prepared a ship,
As soon as he Set forward to fly from God, Sathan straight ways prepared a ship,
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so that temptation and occasion of sinne do alwaies go together.
so that temptation and occasion of sin do always go together.
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Shall Iudas lacke money, or Ionah stay for a ship? no (saith Sathan) by the mouth of his ministers, here Iudas take thee money and betray thy maister;
Shall Iudas lack money, or Jonah stay for a ship? no (Says Sathan) by the Mouth of his Ministers, Here Iudas take thee money and betray thy master;
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and Ionah, here is a ship for thee; go hast thee away and flie from the presence of the Lord.
and Jonah, Here is a ship for thee; go hast thee away and fly from the presence of the Lord.
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For the diuell is alwaies a very seruiceable, and pleasant deuill to such as flie from God:
For the Devil is always a very serviceable, and pleasant Devil to such as fly from God:
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hee can finde occasion at all times, and meanes, and instrumentes fit for that purpose.
he can find occasion At all times, and means, and Instruments fit for that purpose.
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If thou wilt flie from God, the Deuill will lende you both spures, and a horse,
If thou wilt fly from God, the devil will lend you both spures, and a horse,
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yea a posthorse, that will carrie you swiftly, and lustily away vnto all vanitie and vngodly lusts.
yea a posthorse, that will carry you swiftly, and lustily away unto all vanity and ungodly Lustiest.
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Therefore if any will aske what the deuils occupation is, it is to tempt, to entise by all meanes, to prouoke to sin,
Therefore if any will ask what the Devils occupation is, it is to tempt, to entice by all means, to provoke to since,
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and then to prouide vs of the meanes to practise our purpose to commit, and as Iames speaketh, to bring forth sin.
and then to provide us of the means to practise our purpose to commit, and as James speaks, to bring forth since.
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And he payed the fare thereof.
And he paid the fare thereof.
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This money was cast into the sea, it did him as little good, as if he had vtterly lost it, it had bene good for him if he had lost it,
This money was cast into the sea, it did him as little good, as if he had utterly lost it, it had be good for him if he had lost it,
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for it did him much harme.
for it did him much harm.
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There are many which will spend & wast they care not how much vpon cardes and dice,
There Are many which will spend & wast they care not how much upon cards and dice,
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and vnlawfull games, this money is also cast into the sea, for it doth them much more harme then they know of, it doth them no good, it were good for them they had not a penny to leese.
and unlawful games, this money is also cast into the sea, for it does them much more harm then they know of, it does them no good, it were good for them they had not a penny to lose.
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And so men care not what they pay for vanities and braueries, the most part of which is vnprofitable and rather hurtfull then necessary for them,
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,
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but only for the vaine vse of the present time, and for some vaine respect:
but only for the vain use of the present time, and for Some vain respect:
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this also is cast into the sea, and better should they bee, if they had it not to lauish,
this also is cast into the sea, and better should they be, if they had it not to lavish,
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and to their owne and many others hurt so to garnish themselues.
and to their own and many Others hurt so to garnish themselves.
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Men care not what they pay for their vanities, so it doth please their minde for the present, without consideration of the end and vse thereof,
Men care not what they pay for their vanities, so it does please their mind for the present, without consideration of the end and use thereof,
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but they will giue little or nothing to do good withall: so that Lazarus can get nothing, and Dauid can get no meate.
but they will give little or nothing to do good withal: so that Lazarus can get nothing, and David can get no meat.
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Shall I take my bread & my wine, and the flesh which I haue prouided for my shearers,
Shall I take my bred & my wine, and the Flesh which I have provided for my shearers,
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and giue them vnto one, whom I know not, saith churlish Naball? We can be content to giue any thing,
and give them unto one, whom I know not, Says churlish Nabal? We can be content to give any thing,
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or do anything to win the world thereby, but we will giue nothing, nor do nothing, therby to win the kingdome of God.
or do anything to win the world thereby, but we will give nothing, nor do nothing, thereby to win the Kingdom of God.
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We haue heard Ionah confessing that hee receiued a charge to go to Niniuie, but he arose,
We have herd Jonah confessing that he received a charge to go to Nineveh, but he arose,
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and fled toward Tarshish, and went downe to Iapho, and found a ship going to Tarshish,
and fled towards Tarshish, and went down to Japho, and found a ship going to Tarshish,
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and paid the fare thereof, and went downe into it:
and paid the fare thereof, and went down into it:
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hereafter we shall heare, that being entred the ship, hee went to sleepe, and slept soundly,
hereafter we shall hear, that being entered the ship, he went to sleep, and slept soundly,
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and being wakened, he confessed not his sinne, but suffered the Mariners to deuise to finde out for whose cause they were so troubled,
and being wakened, he confessed not his sin, but suffered the Mariners to devise to find out for whose cause they were so troubled,
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& at length also the lots to be cast, neuer confessing it til he was enforced to it, what needed he to reherse all this? had it not bene inough to haue said, that he left his businesse vndone, he was a sinner? No,
& At length also the lots to be cast, never confessing it till he was Enforced to it, what needed he to rehearse all this? had it not be enough to have said, that he left his business undone, he was a sinner? No,
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for God would haue men to know the stubbornnesse and disobedience of Ionah, in that this thing was not done vpon the sudden,
for God would have men to know the stubbornness and disobedience of Jonah, in that this thing was not done upon the sudden,
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but vpon deliberation, and in no short time, but in some continuance, while he went from Samaria to Iapho:
but upon deliberation, and in no short time, but in Some Continuance, while he went from Samaria to Japho:
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and thence was departed, and had some while sayled. In which space, he had leasure inough to haue repented, but did not.
and thence was departed, and had Some while sailed. In which Molle, he had leisure enough to have repented, but did not.
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Ionah confessed his sinne, that hee should not once haue listned to Sathans assaults or reasons of the flesh,Jonah confessed his sin, that he should not once have listened to Satan's assaults or Reasons of the Flesh,
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and when he had listned, he should not haue liked them, and when he had liked them, he should not haue consented to obey them,
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,
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and when hee had consented, hee should not haue put them in practise:
and when he had consented, he should not have put them in practice:
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he should not haue fled toward Iapho, and when hee was come to Iapho, hee should not haue gone to the hauen,
he should not have fled towards Japho, and when he was come to Japho, he should not have gone to the Haven,
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nd when he came to the hauen, he shold not haue paid the fare, and when he had paid the fare, he shold not haue entred the ship;
and when he Come to the Haven, he should not have paid the fare, and when he had paid the fare, he should not have entered the ship;
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and when he was entred the ship, he should not haue hoysed vp the sailes, and sayled, and gone to sleepe.
and when he was entered the ship, he should not have hoised up the sails, and sailed, and gone to sleep.
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But this he did, teaching that sin runs on wheeles, as it were downe a hill, in all post hast,
But this he did, teaching that since runs on wheels, as it were down a hill, in all post haste,
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& neuer stayes till it arriue euen in hell.
& never stays till it arrive even in hell.
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For Ionah thought, because he came safe to Iapho, therefore he may go to the hauen,
For Jonah Thought, Because he Come safe to Japho, Therefore he may go to the Haven,
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and because he came well to the hauen, therefore he may pay the fare, and because he paid the fare in peace,
and Because he Come well to the Haven, Therefore he may pay the fare, and Because he paid the fare in peace,
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therfore he may take shipping & because he entred the ship in safety, therfore he may hoise vp the sailes to go;
Therefore he may take shipping & Because he entered the ship in safety, Therefore he may hoist up the sails to go;
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& because he hoised vp the sailes without danger, therefore he may go securely to sleepe,
& Because he hoist up the sails without danger, Therefore he may go securely to sleep,
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and safely to saile to Tarshish.
and safely to sail to Tarshish.
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So sins follow one another like linkes of a chaine, til the tempest of destruction breake it in sunder.
So Sins follow one Another like links of a chain, till the tempest of destruction break it in sunder.
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So saith the forborne sinner, I haue sworne, & God did not punish me, therefore I will steale:
So Says the forborn sinner, I have sworn, & God did not Punish me, Therefore I will steal:
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I haue stolen, & God did not punish me, therfore I will kill:
I have stolen, & God did not Punish me, Therefore I will kill:
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I haue killed, and God did not punish me, then why may I not do what I list? I may do this as well as I haue done other things heretofore.
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.
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But if Ionah had considered with himselfe that God is the Lord, who is al-seeing & almighty, from whom nothing can be concealed, he would neuer haue taken his iourney to Iapho,
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 Japho,
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or when he came to Iapho, he would not haue paied the fare, or when he had payd the fare, he would not haue entred the ship,
or when he Come to Japho, he would not have paid the fare, or when he had paid the fare, he would not have entered the ship,
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or when he was gone into the ship, he would not haue hoist the sailes,
or when he was gone into the ship, he would not have hoist the sails,
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but rather would haue leapt out from that ship that should carry him from his God, carying him from his duty:
but rather would have leapt out from that ship that should carry him from his God, carrying him from his duty:
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but he forgets himself, thinking the creatures can hide him from the Creator, which is an absurd thing to thinke, seeing nothing cā be hid from him.
but he forgets himself, thinking the creatures can hide him from the Creator, which is an absurd thing to think, seeing nothing can be hid from him.
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Neither wold any, I say, adde drūkennesse to thirst, or heape sin vpon sin, or suffer an euil thought to take place in them,
Neither would any, I say, add Drunkenness to thirst, or heap since upon since, or suffer an evil Thought to take place in them,
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if they cōsidered that the iust Iehouah beheld them in all their very thoughts.
if they considered that the just Jehovah beheld them in all their very thoughts.
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All those that pitie Ionah, let them pitie themselues, for if we consider our owne estate, we haue as many & as foule sins in vs,
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,
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as there were in Ionah, yea in Niniuie. Ionah confessed his sin, that we might confesse.
as there were in Jonah, yea in Nineveh. Jonah confessed his since, that we might confess.
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He confesseth it freely, he confesseth it fully, that he knew his maisters will, but not onely did it not,
He Confesses it freely, he Confesses it Fully, that he knew his masters will, but not only did it not,
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but also tooke another course quite contrary to that which was commanded;
but also took Another course quite contrary to that which was commanded;
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and that not in purpose onely, but in deede also, not for an houre, but a long time, not in strugling with his weakenesse,
and that not in purpose only, but in deed also, not for an hour, but a long time, not in struggling with his weakness,
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but in a profound vngodly carelesnesse, or in striuing to ouer-maister his conscience, accusing him for his wickednesse.
but in a profound ungodly carelessness, or in striving to overmaster his conscience, accusing him for his wickedness.
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And wherefore hath he written it, but to admonish vs narrowly to looke to our selues,
And Wherefore hath he written it, but to admonish us narrowly to look to our selves,
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and manfully to fight, that we may stand where he fell and when we haue fallen,
and manfully to fight, that we may stand where he fell and when we have fallen,
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as freely and fully to confesse it to God alwayes, and to man also, when wisedome commandes?
as freely and Fully to confess it to God always, and to man also, when Wisdom commands?
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THE FIRST SERMON OF THE PVNISHMENT OF IONAH. Ionah. 1. 4. 5. 6.
THE FIRST SERMON OF THE PUNISHMENT OF JONAH. Jonah. 1. 4. 5. 6.
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4 But the Lord sent out a great wind into the sea, and there was a mightie tempest in the sea,
4 But the Lord sent out a great wind into the sea, and there was a mighty tempest in the sea,
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so that the ship was like to bee broken. so that the ship was like to be broken.
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5 Then the mariners were afraid, and cryed euery man vnto his God, and cast the wares that were in the ship into the sea, to lighten it of them:
5 Then the Mariners were afraid, and cried every man unto his God, and cast the wares that were in the ship into the sea, to lighten it of them:
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but Ionah was gone dovvne into the sides of the ship, and layd dovvne, and vvas fast asleepe. but Jonah was gone down into the sides of the ship, and laid down, and was fast asleep.
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6 So the shipmaister came to him, and said vnto him, vvhat meanest thou, ô sleeper? Arise,
6 So the shipmaster Come to him, and said unto him, what Meanest thou, o sleeper? Arise,
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and call vpon thy God, if so be that God vvill thinke vpon vs, that vve perish not. and call upon thy God, if so be that God will think upon us, that we perish not.
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THE sinne is past, but punishment is to come. For after disobedience followeth wrath, the heauie companiō of wickednesse.
THE sin is past, but punishment is to come. For After disobedience follows wrath, the heavy Companion of wickedness.
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For although she loue not sin, yet she will be alwaies where wickednesse is, yea also full of strength like a Lion, which will not be tamed.
For although she love not since, yet she will be always where wickedness is, yea also full of strength like a lion, which will not be tamed.
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He that made the winds, commanded them, and they obay his voice, the windes and the waters obay him,
He that made the winds, commanded them, and they obey his voice, the winds and the waters obey him,
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but man will not obay him. He sayth not that a winde arose, but saith the Lord sent a great winde.
but man will not obey him. He say not that a wind arose, but Says the Lord sent a great wind.
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Therefore we see the cause of this tempest, and so of Ionahs punishmēt.
Therefore we see the cause of this tempest, and so of Jonahs punishment.
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The iust iudge of the whole world, may not suffer sin vnpunished, therfore he sends the Lord sēt out a mighty wind.
The just judge of the Whole world, may not suffer since unpunished, Therefore he sends the Lord sent out a mighty wind.
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Thē it was not by chāce, nor yet by witchcraft:
Them it was not by chance, nor yet by witchcraft:
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for the mariners (notwithstāding they were infidels) were not so grosse as toascribe it to any such cause,
for the Mariners (notwithstanding they were Infidels) were not so gross as toascribe it to any such cause,
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but rather thought it to be sēt frō some reuenging power, being prouoked to indignation by some particular person among them, that had committed some hainous fact:
but rather Thought it to be sent from Some revenging power, being provoked to Indignation by Some particular person among them, that had committed Some heinous fact:
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else why did they cast lots to know him and finde him out that had sinned,
Else why did they cast lots to know him and find him out that had sinned,
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and whose sins did procure this tempest to bee sent? Though this winde had almost drowned Ionah, yet hee said, the Lord sent it,
and whose Sins did procure this tempest to be sent? Though this wind had almost drowned Jonah, yet he said, the Lord sent it,
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so the Lord sendeth winde to bring ships to land in safety, and the same Lord sendeth wind to drowne,
so the Lord sends wind to bring ships to land in safety, and the same Lord sends wind to drown,
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and breake, and sincke other ships.
and break, and sink other ships.
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Therefore Iob said when he was bereft of all his substance at once, and left as poore as might bee, that the Lord had taken them from him, who had first giuen all to him, adding also thanksgiuing euen for the persecuting hand of God, which did so molest him.
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.
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If some had so much losse by tempest as Iob, and such danger as Ionah, they would surely say with Iob: Blessed be the name of the Lord for it:
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:
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But moe (it is to be feared) would say with Iobs wife, Curse God and die.
But more (it is to be feared) would say with Jobs wife, Curse God and die.
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And there vvas a great tempest in the sea. First God spake gently to him, Arise Ionah, go to Niniuie:
And there was a great tempest in the sea. First God spoke gently to him, Arise Jonah, go to Nineveh:
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then he would not goe, but seeing words would not serue, the Lord would take another way,
then he would not go, but seeing words would not serve, the Lord would take Another Way,
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and trie whether that could make him obedient to his voice.
and try whither that could make him obedient to his voice.
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So the Lord caused a mightie tempest to arise in the sea, like the messengers that were sent to cōpell folkes to come to the banquet, that seeing the commaundement could not, the tempest might beare rule.
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.
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For vnlesse it be an imperious crosse, we will not yeeld: so head strong is sin.
For unless it be an imperious cross, we will not yield: so head strong is since.
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Therfore it is said, that God sent out a great wind, so that there was a mighty tempest, that sin might haue the foile, and God the victorie.
Therefore it is said, that God sent out a great wind, so that there was a mighty tempest, that since might have the foil, and God the victory.
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He that sailes to Tarshish, or whither he is forbidden to goe, would haue as good wind as he that sailes to Niniuie,
He that sails to Tarshish, or whither he is forbidden to go, would have as good wind as he that sails to Nineveh,
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or whither he is commanded to go.
or whither he is commanded to go.
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But he that doth one thing for another, shall receaue one thing for another, as Achab did, who hoped according to the saying of 400. false Prophets, to go vp and prosper,
But he that does 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,
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but he went vp and perished.
but he went up and perished.
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As surely as Ionah thought to ariue at Tarshish, so surely the Spaniards thought to ariue in England.
As surely as Jonah Thought to arrive At Tarshish, so surely the Spanish Thought to arrive in England.
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But as Ionahs companie wondered at this tempest, so at these Spaniards destruction, their fellows at home wondered,
But as Jonahs company wondered At this tempest, so At these Spanish destruction, their Fellows At home wondered,
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yea were astonied, how their inuincible power could be destroyed.
yea were astonished, how their invincible power could be destroyed.
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But God is strong inough for them that kicke against him, and disdaineth to be crossed of dust and Ashes.
But God is strong enough for them that kick against him, and disdains to be crossed of dust and Ashes.
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And there vvas a great tempest in the sea.
And there was a great tempest in the sea.
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The ship went on roundly for a time, the Prophet sleeping, the Mariners sporting, their sailes flaunting, the waters calming, the windes guiding,
The ship went on roundly for a time, the Prophet sleeping, the Mariners sporting, their sails flaunting, the waters calming, the winds guiding,
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so merily sin goes on before the tempest comes.
so merrily since Goes on before the tempest comes.
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The wind blowes not yet, therefore go on yet a litle, and yet a litle more,
The wind blows not yet, Therefore go on yet a little, and yet a little more,
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but suddenly the tempest rushes vpon them before they beware of it, and tumbles them vp and downe,
but suddenly the tempest Rushes upon them before they beware of it, and tumbles them up and down,
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and suddenly all is like to be vndone.
and suddenly all is like to be undone.
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He came to the hauen, and paid the fare, and entred the ship, and hoist vp sailes,
He Come to the Haven, and paid the fare, and entered the ship, and hoist up sails,
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and went on forward, and all to flie from God, but now it appeares hee fled not from him but to him.
and went on forward, and all to fly from God, but now it appears he fled not from him but to him.
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Therefore Dauid saith, if I take the morning wings and slie aloft, loe thou art there,
Therefore David Says, if I take the morning wings and sly aloft, lo thou art there,
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If I go into the nethermost depth, thy hand will find me out:
If I go into the nethermost depth, thy hand will find me out:
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therefore whither shall I flie from thee? So that when we thinke that we flie from God, in running out of one place into another, we do but run from one hand to the other;
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;
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for there is no place where Gods hand is not, and whither soeuer a rebellious sinner doth run, the hand of God will meete with him to crosse him,
for there is no place where God's hand is not, and whither soever a rebellious sinner does run, the hand of God will meet with him to cross him,
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and hinder his hoped for good successe, although he securely prophecieth neuer so much good vnto himselfe in his iourney.
and hinder his hoped for good success, although he securely Prophesieth never so much good unto himself in his journey.
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What had he offended the winds, or the waters that they bare him such enmity? The windes and the waters,
What had he offended the winds, or the waters that they bore him such enmity? The winds and the waters,
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and all Gods creatures are to take Gods part against Ionah, or any rebellious sinner:
and all God's creatures Are to take God's part against Jonah, or any rebellious sinner:
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for though God in the beginning gaue power to man ouer all his creatures to rule them,
for though God in the beginning gave power to man over all his creatures to Rule them,
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yet when man sinneth, God giueth power and strength to his creatures to rule and bridle man.
yet when man Sinneth, God gives power and strength to his creatures to Rule and bridle man.
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Therefore he that euen now was Lord ouer the waters, now the waters are Lord ouer him.
Therefore he that even now was Lord over the waters, now the waters Are Lord over him.
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But if Ionah had thought that God would haue brought things thus to passe, he durst not haue bin so bold in this enterprise.
But if Jonah had Thought that God would have brought things thus to pass, he durst not have been so bold in this enterprise.
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Therfore wee may see that sinne hath no eyes while it is on going.
Therefore we may see that sin hath no eyes while it is on going.
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Tush (saith the foole) it is faire weather yet, while he goeth to the stockes.
Tush (Says the fool) it is fair weather yet, while he Goes to the stocks.
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So that the ship was like to be broken.
So that the ship was like to be broken.
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We haue heard of the causes and greatnesse of this tempest, the effects follow, wherby the greatnesse of it is the better exprest.
We have herd of the Causes and greatness of this tempest, the effects follow, whereby the greatness of it is the better expressed.
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First in the ship, then in the mariners. The ship was like to be broken.
First in the ship, then in the Mariners. The ship was like to be broken.
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The ship was faire and goodly, so strong that it might haue encountred with instruments of war,
The ship was fair and goodly, so strong that it might have encountered with Instruments of war,
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and so sure made, that it might haue endured great tempests, and made many voyages.
and so sure made, that it might have endured great tempests, and made many voyages.
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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 peeces:
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 shivered in Pieces:
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& all because Ionah was in it. Such strife is alwayes betwixt Gods wrath, and mans disobedience.
& all Because Jonah was in it. Such strife is always betwixt God's wrath, and men disobedience.
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When Gods word will not turne vs, Gods winds, and other instruments of his wrath must threaten to ouerturne vs. Then the Mariners were afraid,
When God's word will not turn us, God's winds, and other Instruments of his wrath must threaten to overturn us Then the Mariners were afraid,
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and cried euerie man to his God, and cast the wares out that were in the ship, to lighten it thereof.
and cried every man to his God, and cast the wares out that were in the ship, to lighten it thereof.
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The effects of this tempest in the Mariners were two. First they were afraid, then vsed meanes to appcase the tempest, and saue themselues. Then the Mariners were afraid.
The effects of this tempest in the Mariners were two. First they were afraid, then used means to appcase the tempest, and save themselves. Then the Mariners were afraid.
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Mariners liuing in the sea, almost as fishes, hauing the waters as their necessariest element, are commonly men voide of feare, venterous, and contemners of danger.
Mariners living in the sea, almost as Fish, having the waters as their necessariest element, Are commonly men void of Fear, venturous, and contemners of danger.
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Yet now seeing the tempest so vehement on a sudden, that their goodly and tall ship was tost almost as a cock-bote,
Yet now seeing the tempest so vehement on a sudden, that their goodly and tall ship was tossed almost as a cockboat,
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and crackt so, that it was like to bee torne all to peeces, and thereby were fully perswaded it was no common or ordinarie storme,
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,
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but a reuenging tempest, for some extraordinarie cause, sent out vpon them by some great power prouoked:
but a revenging tempest, for Some extraordinary cause, sent out upon them by Some great power provoked:
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now they are afraide, they tremble for feare, like women which shrike at euery stirre in the whirrie,
now they Are afraid, they tremble for Fear, like women which shriek At every stir in the whirry,
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and like little children when they are frighted, least their ship breake, or leake, and so sincke,
and like little children when they Are frighted, lest their ship break, or leak, and so sink,
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and they loose their goods, their ship, their liues and all.
and they lose their goods, their ship, their lives and all.
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Now these nought fearing fellowes, these high stomacked men, which defied daunger, are brought downe by danger, feare and quake like a young souldier which starteth at the sound of a gunne.
Now these nought fearing Fellows, these high stomached men, which defied danger, Are brought down by danger, Fear and quake like a young soldier which starts At the found of a gun.
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And cried euerie man vnto his God, and cast forth their wares into the sea, &c. The meanes which the mariners vse to saue themselues are diuerse.
And cried every man unto his God, and cast forth their wares into the sea, etc. The means which the Mariners use to save themselves Are diverse.
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First they crie to their gods, then when that appeased not the tempest, they cast out their wares, They prayed. This is then a manifest signe, that the heathen acknowledge there is a diuine power, seeing and gouerning the whole world:
First they cry to their God's, then when that appeased not the tempest, they cast out their wares, They prayed. This is then a manifest Signen, that the heathen acknowledge there is a divine power, seeing and governing the Whole world:
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for they wold not haue prayed at all, but that they were conuinced, there was a God, who beheld the affaires of men,
for they would not have prayed At all, but that they were convinced, there was a God, who beheld the affairs of men,
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and could in extreamest daunger deliuer whom he would. Nature conuinced them, the workes of God made them to acknowledge it.
and could in Extremest danger deliver whom he would. Nature convinced them, the works of God made them to acknowledge it.
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For in man though the lampes be wasted since Adam consulted with the Diuell to be a God:
For in man though the lamps be wasted since Adam consulted with the devil to be a God:
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yet there is some little light left, which dwelleth in darkenesse like a sparke hid in the ashes:
yet there is Some little Light left, which dwells in darkness like a spark hid in the Ashes:
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whereby the stately and most glorious frame of the world, withall the wonderfull varietie of the singular effects of all the excellent creatures therein considered, man cannot but acknowledge there is a God.
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.
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Yea, his mighty power the blinded Gentiles saw so expresly in all the creatures, that they imagined it to be impossible for one God to worke thē all:
Yea, his mighty power the blinded Gentiles saw so expressly in all the creatures, that they imagined it to be impossible for one God to work them all:
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therefore they thought that there were diuerse gods as there were diuerse seasons, diuerse nations, diuerse trades, diuerse languages, diuerse and sundrie kindes of all things:
Therefore they Thought that there were diverse God's as there were diverse seasons, diverse Nations, diverse trades, diverse languages, diverse and sundry Kinds of all things:
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and so diuerse nations worshipped diuers gods.
and so diverse Nations worshipped diverse God's.
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When the wicked see that all their inuentions will not bring their enterprises to passe according to their mind,
When the wicked see that all their Inventions will not bring their enterprises to pass according to their mind,
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but they are in extremitie and like to be cast away for want of succor, then they flie vnto God, being driuen by compulsion as a beare vnto a stake,
but they Are in extremity and like to be cast away for want of succour, then they fly unto God, being driven by compulsion as a bear unto a stake,
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and they crouch and kneele and make great shewes outwardly, of humiliation and pietie, all in hope of helpe from God,
and they crouch and kneel and make great shows outwardly, of humiliation and piety, all in hope of help from God,
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and as it were thinking to deceiue him by their hypocrisie. Euery one vnto his God.
and as it were thinking to deceive him by their hypocrisy. Every one unto his God.
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This sheweth, that they were of diuerse nations, for among the Gentiles euery nation had a seuerall God to worship.
This shows, that they were of diverse Nations, for among the Gentiles every Nation had a several God to worship.
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Chamos was the God of the Moabites, and Beelzebub the God of the Ekronits, Dagon the God of the Philistines,Chemosh was the God of the Moabites, and Beelzebub the God of the Ekronits, Dagon the God of the philistines,
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and the Ephesians worshipped Diana. In our necessitie we flie euerie one vnto his God:
and the Ephesians worshipped Diana. In our necessity we fly every one unto his God:
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that is, in the time of necessitie euery one doth flie for helpe and ease vnto that which most feedeth his owne humor,
that is, in the time of necessity every one does fly for help and ease unto that which most feeds his own humour,
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or best pleaseth him, that wherein he reposeth most confidence, perswading themselues of sufficient reliefe from that:
or best Pleases him, that wherein he reposes most confidence, persuading themselves of sufficient relief from that:
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some run to their coffers, thinking that there it is that is able to procure ease from any troubles:
Some run to their coffers, thinking that there it is that is able to procure ease from any Troubles:
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other some run to their delights and wanton sports, supposing that there is no trouble so great,
other Some run to their delights and wanton sports, supposing that there is no trouble so great,
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but they will cause them to forget it:
but they will cause them to forget it:
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some to their glorious attires and costly iewels, imagining they will now as well reioyce their hearts, remedying their griefe,
Some to their glorious attires and costly Jewels, imagining they will now as well rejoice their hearts, remedying their grief,
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as at other times they haue delighted others eyes, pleasing their sight:
as At other times they have delighted Others eyes, pleasing their sighed:
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some to their daintie meates, and some to their soft beds, and easie standings, hoping by those to feele reliefe.
Some to their dainty Meats, and Some to their soft Beds, and easy standings, hoping by those to feel relief.
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In sickenesse we crie, come Phisicke helpe me: in heauinesse we call, come Musicke cheare me:
In sickness we cry, come Physic help me: in heaviness we call, come Music cheer me:
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in warre, we sound, come souldiers succour me: in quarrels we say, come law defend me.
in war, we found, come Soldiers succour me: in quarrels we say, come law defend me.
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Euermore leauing the Creator, which is all goodnesse, and powerfull in himself, running to the creatures, which haue no goodnesse nor power, saue that they receiue from him:
Evermore 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:
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neither by their goodnesse, can do vs good, but by his blessing. And cried euery man vnto his God.
neither by their Goodness, can do us good, but by his blessing. And cried every man unto his God.
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They did well in that they prayed, but they prayed not well, for they prayed euerie man vnto his God, that is,
They did well in that they prayed, but they prayed not well, for they prayed every man unto his God, that is,
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vnto fained gods, gods in name, but not in nature, and gods they were that could not helpe so much as themselues. Euery one to his God.
unto feigned God's, God's in name, but not in nature, and God's they were that could not help so much as themselves. Every one to his God.
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Euerie of these mariners did now in their extremitie call vpon his God, euerie one vpon that God which he thought most highlie of,
Every of these Mariners did now in their extremity call upon his God, every one upon that God which he Thought most highly of,
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& whom he had in his prosperitie reposed most confidence in.
& whom he had in his Prosperity reposed most confidence in.
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Now while none could helpe but one, they cried to manie, and by this meanes while they sought to lay the tempest, they stirred it more:
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:
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for their prayers being Idolatrous, were so wicked, that the Lord had vtterlie destroyed them, if his mercie had not bene wonderfull ouer all his workes.
for their Prayers being Idolatrous, were so wicked, that the Lord had utterly destroyed them, if his mercy had not be wonderful over all his works.
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They prayed much like the Papistes, which in extremitie crie out, some to one Saint, some to an other, some to Saints of this place, others to Saints of that place, thinking as these mariners did,
They prayed much like the Papists, which in extremity cry out, Some to one Saint, Some to an other, Some to Saints of this place, Others to Saints of that place, thinking as these Mariners did,
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if one will not helpe another will. They cryed, &c. They prayed, and their prayers did beat the skie, though they could not lay the tempest.
if one will not help Another will. They cried, etc. They prayed, and their Prayers did beatrice the sky, though they could not lay the tempest.
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They were not as manie of vs be when we pray vnto God, without a sence of their daunger,
They were not as many of us be when we pray unto God, without a sense of their danger,
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or without great desire to obtaine their requestes.
or without great desire to obtain their requests.
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What an hypocrisie is this that is common among vs, to haue vehement speeches, and loud cries,
What an hypocrisy is this that is Common among us, to have vehement Speeches, and loud cries,
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and long prayers without liuelie affection within. They cryed. Here is a distinction of crying to be obserued:
and long Prayers without lively affection within. They cried. Here is a distinction of crying to be observed:
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The righteous crie and as well when they are in prosperitie, as when they be in calamitie, though manie nothing so feruentlic:
The righteous cry and as well when they Are in Prosperity, as when they be in calamity, though many nothing so feruentlic:
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but the vngodlie then onely, when the hand of God is vpon them, and then also like beares without their pray, alwayes much doubting, sometimes dispayring of helpe although they crie for it.
but the ungodly then only, when the hand of God is upon them, and then also like bears without their prey, always much doubting, sometime despairing of help although they cry for it.
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And therefore blessed is hee that hath the Lord for his God:
And Therefore blessed is he that hath the Lord for his God:
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and let them know that crie without faith, without confidence in God, they doe but crie in vaine.
and let them know that cry without faith, without confidence in God, they do but cry in vain.
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Let not the wauering minded man thinke to receiue any good of the Lord. And cast the wares that were in the ship into the sea.
Let not the wavering minded man think to receive any good of the Lord. And cast the wares that were in the ship into the sea.
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Here is the second meanes which they vsed to helpe thēselues.
Here is the second means which they used to help themselves.
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Now the mariners are content to cast their wares into the sea, in hope of some furtherance to saue their liues thereby.
Now the Mariners Are content to cast their wares into the sea, in hope of Some furtherance to save their lives thereby.
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For though many will vēter their liues for riches, yet they rather part with all their riches, thē with their liues.
For though many will venture their lives for riches, yet they rather part with all their riches, them with their lives.
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But they cast thē out to appease the tempest, or lighten their ship, but it was sinne that procured daunger:
But they cast them out to appease the tempest, or lighten their ship, but it was sin that procured danger:
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and being cast away, would haue saued all.
and being cast away, would have saved all.
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Which being retained the tempestabated not, the ship is nothing the safer though it be lighter.
Which being retained the tempestabated not, the ship is nothing the safer though it be lighter.
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If I regard wickednesse in my heart, saith Dauid, the Lord will not heare me.
If I regard wickedness in my heart, Says David, the Lord will not hear me.
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And Paul saith, though I cast my life into the fire, if I haue no charitie,
And Paul Says, though I cast my life into the fire, if I have no charity,
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if I retaine malice in my heart, it profiteth me nothing, if I cast not away sinne, I cast away all.
if I retain malice in my heart, it profiteth me nothing, if I cast not away sin, I cast away all.
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Some will giue the poore & yet vse extortion & vsurie to get money by:
some will give the poor & yet use extortion & Usury to get money by:
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but God saith to such, that if they regard wickednesse in their hearts it profiteth nothing,
but God Says to such, that if they regard wickedness in their hearts it profiteth nothing,
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though they part with all that they haue, & bestow it vpon neuer so good actions, they do but as the mariners did, cast all away their desire nothing satisfied.
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.
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For though they thinke thēselues beneficiall to the poore thereby, & hope for a reward therfore,
For though they think themselves beneficial to the poor thereby, & hope for a reward Therefore,
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yet God will accept of thē but as hypocrites, he will none of their oblations, hee abhorreth their verie prayers.
yet God will accept of them but as Hypocrites, he will none of their Oblations, he abhorreth their very Prayers.
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Prou. 15. 8. vntill they haue hūbled themselues & reformed their owne hearts before him from such vncleannesse.Prou. 15. 8. until they have humbled themselves & reformed their own hearts before him from such uncleanness.
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They cast out the wares into the sea.
They cast out the wares into the sea.
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They would faine haue laid the tempest, that thus readilie leese the wares, and cast out their verie tackling into the sea,
They would feign have laid the tempest, that thus readily lose the wares, and cast out their very tackling into the sea,
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but the sea will not be satisfied the waters must wash the sinner, or there is no safetie,
but the sea will not be satisfied the waters must wash the sinner, or there is no safety,
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nay the daunger is greater, the sea continuallie more and more troublesome, vexing them.
nay the danger is greater, the sea continually more and more troublesome, vexing them.
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But Ionah was no sooner cast into the sea but all was quiet, the windes are calme,
But Jonah was no sooner cast into the sea but all was quiet, the winds Are Cam,
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and sea ceasseth from her raging: ô that iustice were executed, & he that troubled the ship were in the sea.
and sea ceaseth from her raging: o that Justice were executed, & he that troubled the ship were in the sea.
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He that troubleth, not he that against all reason is thought to trouble. Then should all be safe, yea peraduenture Ionah to.
He that Troubles, not he that against all reason is Thought to trouble. Then should all be safe, yea Peradventure Jonah to.
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And they cast the wares that were in the ship into the sea.
And they cast the wares that were in the ship into the sea.
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Obserue here that oftētimes many are punished for one mans sin, as all the host of Israell were punished for the sin of Achan, & here al the mariners & owners of ship or wares for Ionahs sin, &c. To the end that men may learne thereby to admonish one another when they see them do amisse, with loue:
Observe Here that oftentimes many Are punished for one men since, as all the host of Israel were punished for the since of achan, & Here all the Mariners & owners of ship or wares for Jonahs since, etc. To the end that men may Learn thereby to admonish one Another when they see them do amiss, with love:
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& not to say with Cain, am I the keeper of my brother? for he that is not carefull to keepe his brother frō sin, is not carefull to keepe himself either frō sin or frō sorrow:
& not to say with Cain, am I the keeper of my brother? for he that is not careful to keep his brother from since, is not careful to keep himself either from since or from sorrow:
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therefore let vs take heed that a wicked one be not foūd amōgst vs vnadmonished.
Therefore let us take heed that a wicked one be not found amongst us unadmonished.
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I would there were not many worse then Ionah amōgst vs. Will you know what I thinke of you? I thinke you are worse then Infidels, Turkes or Pagās that in this wonderfull yeare of wōderfull mercies, are not thankfull, beleeue not in God, trust not in him, glorifie not his name:
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, Turkes or Pagans that in this wonderful year of wonderful Mercies, Are not thankful, believe not in God, trust not in him, Glorify not his name:
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but like Pharaos sorcerers, who seeing the great workes of God which Moses wrought passing their skill, confessed saying, Surely this is the finger of God:
but like Pharaohs sorcerers, who seeing the great works of God which Moses wrought passing their skill, confessed saying, Surely this is the finger of God:
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for you cōfesse that it is the great worke of God (as must needs,) but where are the fruits it hath brought forth in you? The Captaine saith, I haue done nothing, the souldier saith, I stirred not,
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 Says, I have done nothing, the soldier Says, I stirred not,
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but the Lord sent out a mightie tēpest vpō them, & after that they escaped our hāds, the Lord stretched out his mightie arme against thē,
but the Lord sent out a mighty tempest upon them, & After that they escaped our hands, the Lord stretched out his mighty arm against them,
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1663
& Pharao is drowned in the sea, so that hee neuer attained the land of promise which he gaped for,
& Pharaoh is drowned in the sea, so that he never attained the land of promise which he gaped for,
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and made full accoūt to possesse. Further, herein we may note, that extremitie is Gods oportunitie:
and made full account to possess. Further, herein we may note, that extremity is God's opportunity:
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for whē the wind had almost ouerturned all, & the waters had almost drowned al,
for when the wind had almost overturned all, & the waters had almost drowned all,
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1666
& destructiō had almost deuoured all, thē, & not afore, was Gods oportunitie, to set forth his glorie.
& destruction had almost devoured all, them, & not afore, was God's opportunity, to Set forth his glory.
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1667
First they vsed prayer vnto the diuine powers for assistance:
First they used prayer unto the divine Powers for assistance:
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thē they vsed such ordinarie meanes as they knew best in such a time, by casting out their wares to lightē the ship of thē, which order is necessarie to bee vsed of all Christians in their necessitie:
them they used such ordinary means as they knew best in such a time, by casting out their wares to lighten the ship of them, which order is necessary to be used of all Christians in their necessity:
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first, to seeke for aide & assistance at the hands of God, & thē to vse all such good meanes to help thēselues,
First, to seek for aid & assistance At the hands of God, & them to use all such good means to help themselves,
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1670
as God shal enable them to, trusting that of his goodnesse he will blesse their endeuours, or else may they go ouer all the world to seeke helpe & haue none,
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,
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1671
for there is no other way.
for there is no other Way.
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God indeede is the last refuge, but he is also the first refuge which is to be sought vnto.
God indeed is the last refuge, but he is also the First refuge which is to be sought unto.
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1673
For he will haue vs to acknowledge, that mā liueth not by bread only;
For he will have us to acknowledge, that man lives not by bred only;
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1674
& a horse is but a vaine thing to saue a mā, & except the Lord keepe the Citie, the watchman waketh but in vaine, no meanes can help without his blessing.
& a horse is but a vain thing to save a man, & except the Lord keep the city, the watchman waketh but in vain, no means can help without his blessing.
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1675
But thē he will not haue vs carelesse & negligent to vse lawfull meanes:
But them he will not have us careless & negligent to use lawful means:
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1676
for he neuer or verie seldome worketh without meanes, when the meanes may be vsed by vs. Danger then we haue seene made them to feare,
for he never or very seldom works without means, when the means may be used by us Danger then we have seen made them to Fear,
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1677
but feare astonished them not, but gathered their wits together, for they vsed meanes with wisedome to saue thēselues.
but Fear astonished them not, but gathered their wits together, for they used means with Wisdom to save themselves.
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1678
But whē the Lord sendeth calamitie vpon manie of the vngodlie, they haue so guiltie a cōsciēce, that whilst they feele the great hād of God, they are euē distracted of their wits,
But when the Lord sends calamity upon many of the ungodly, they have so guilty a conscience, that while they feel the great hand of God, they Are even distracted of their wits,
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1679
and made as it were sencelesse, that they know not what they do:
and made as it were senseless, that they know not what they do:
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1680
yea when trouble comes, it makes them like a heedlesse bee, which buzzeth about she knowes not whither,
yea when trouble comes, it makes them like a heedless bee, which buzzeth about she knows not whither,
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or like the swallow, which by cōpulsion of the winde, flieth backward and forward till it fall into the sea:
or like the swallow, which by compulsion of the wind, flies backward and forward till it fallen into the sea:
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1682
or like Cain whose head was fraught with feares, so that he knew not whither to go, doubting to be slaine of euery one whom he saw.
or like Cain whose head was fraught with fears, so that he knew not whither to go, doubting to be slain of every one whom he saw.
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But whatsoeuer befalleth the child of God, he hath euer matter of consolation, & some moderatiō of mind to beare it withall, expecting a ioyful issue of all.
But whatsoever befalls the child of God, he hath ever matter of consolation, & Some moderation of mind to bear it withal, expecting a joyful issue of all.
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1684
Therefore blessed is he that hath the Lord for his God.
Therefore blessed is he that hath the Lord for his God.
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But Ionah was gone downe into the sides of the shippe and layd downe, and was fast a sleepe.
But Jonah was gone down into the sides of the ship and laid down, and was fast a sleep.
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1686
They prayed vnto their Gods, & their Gods were now deafe while they were tossed, & Ionah is gone to sleepe whē he should haue bene better occupied.
They prayed unto their God's, & their God's were now deaf while they were tossed, & Jonah is gone to sleep when he should have be better occupied.
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We come hither to heare the word, and here we fall a sleepe, but it were far better we were away,
We come hither to hear the word, and Here we fallen a sleep, but it were Far better we were away,
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1688
for we sleepe when we should heare, and so we sleeping sin, & sleep in sin:
for we sleep when we should hear, and so we sleeping since, & sleep in since:
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1689
therfore let them now giue eare that are a sleepe;
Therefore let them now give ear that Are a sleep;
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1690
for we are come to Ionahs sleeping, not that we should sleepe with him, but by his sleeping to be warned of our securitie,
for we Are come to Jonahs sleeping, not that we should sleep with him, but by his sleeping to be warned of our security,
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& we shall see him waked, that we may learne to wake with him.
& we shall see him waked, that we may Learn to wake with him.
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1692
Ionahs fast sleeping is noted, to declare the occasion of the ship-maisters speech to Ionah: but chiefly to note the dead securitie of Ionah in his sinne,Jonahs fast sleeping is noted, to declare the occasion of the shipmasters speech to Jonah: but chiefly to note the dead security of Jonah in his sin,
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1693
for as much as though the mariners cried for feare, and cast out their goods,
for as much as though the Mariners cried for Fear, and cast out their goods,
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1694
nay the very sencelesse ship seemed to feele the anger of God, and to crie it to Ionah by rolling and cracking,
nay the very senseless ship seemed to feel the anger of God, and to cry it to Jonah by rolling and cracking,
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1695
yet Ionah was not once moued thereat, but lay still fast a sleepe.
yet Jonah was not once moved thereat, but lay still fast a sleep.
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So by Ionah his sleeping we see the nature of all the sonnes of Adam, when they listen to the serpent, they are like changelings, they are cast into a dead sleepe.
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.
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1697
For when they forget God and his word, and bid conscience adiew, they sleepe in sinne,
For when they forget God and his word, and bid conscience adieu, they sleep in sin,
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1698
and that to death, like one sicke of the Lethargie.
and that to death, like one sick of the Lethargy.
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Ionah signifieth a doue, Ionah therefore was now indeede Ionah, I meane, like the doue which Noah sent forth of the Arke.Jonah signifies a dove, Jonah Therefore was now indeed Jonah, I mean, like the dove which Noah sent forth of the Ark.
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For as the doue being gone out of the Arke, could finde no rest for the sole of her foote till she returned into the Arke againe:
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:
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so when Ionah rose vp from the presence of the Lord, hee could finde no rest for his minde,
so when Jonah rose up from the presence of the Lord, he could find no rest for his mind,
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neither by sea nor land, vntill he returned againe vnto the Lord.
neither by sea nor land, until he returned again unto the Lord.
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For the cause of Ionahs going down to sleep was, it seemeth to ease his mind,
For the cause of Jonahs going down to sleep was, it seems to ease his mind,
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1704
for it was disquieted, he felt it grieuously troubled, the conscience of his sinne tormented it.
for it was disquieted, he felt it grievously troubled, the conscience of his sin tormented it.
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1705
Therfore now, ô that Ionah could sleep till the tempest were past, but it will not be,
Therefore now, o that Jonah could sleep till the tempest were passed, but it will not be,
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1706
for the tempest is sent purposely to waken him. And he was fast asleepe. See how litle Ionah is ashamed of his sinne:
for the tempest is sent purposely to waken him. And he was fast asleep. See how little Jonah is ashamed of his sin:
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1707
all the world smarted for it, and yet he sleepes:
all the world smarted for it, and yet he sleeps:
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1708
as if he should say, neither the winds blowing, nor the waters roaring, nor the ships reeling,
as if he should say, neither the winds blowing, nor the waters roaring, nor the ships reeling,
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1709
nor the wares casting, nor the mariners crying, with all the stirre, could moue him, waken him from his sleepe,
nor the wares casting, nor the Mariners crying, with all the stir, could move him, waken him from his sleep,
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1710
or raise him from his sin. Now Ionah might say, I was a sleepe, and all might haue perished for me,
or raise him from his since. Now Jonah might say, I was a sleep, and all might have perished for me,
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1711
if one God had not helped more then all the rest, for Ionah slept, but God waked,
if one God had not helped more then all the rest, for Jonah slept, but God waked,
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& called to the winds & the waters, saying, tosse him, but you shall not drown him:
& called to the winds & the waters, saying, toss him, but you shall not drown him:
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feare him, but you shall not kill him:
Fear him, but you shall not kill him:
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1714
whip him, & whē you haue whipt him, send him to me, that I may send him to Niniuie.
whip him, & when you have whipped him, send him to me, that I may send him to Nineveh.
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1715
Ionah was fast a sleepe, whē the winds ouer him were blowing, the waters vnder him tossing the ship about him reeling, the mariners by him crying, the wares in ouerboord casting.Jonah was fast a sleep, when the winds over him were blowing, the waters under him tossing the ship about him reeling, the Mariners by him crying, the wares in overboard casting.
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1716
In all their stir Ionah felt nothing, but slept, as if there were no stirring.
In all their stir Jonah felt nothing, but slept, as if there were no stirring.
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1717
Yet we go far beyōd Ionah in security, for the Lord causeth the tempest to blow down houses beside vs, the heauens to thunder ouer vs, the earth quake vnder vs, the water to ouerflow the lād about vs, the fire to cōsume all that we haue before vs, the aire with cold readie to kill vs,
Yet we go Far beyond Jonah in security, for the Lord Causes 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 consume all that we have before us, the air with cold ready to kill us,
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1718
and all things in an vprore round about against vs, thereby alwayes crossing vs one way or other,
and all things in an uproar round about against us, thereby always crossing us one Way or other,
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1719
& all to put vs in mind of our dutie, the neglect whereof is the cause of all these troubles which the Lord doth send:
& all to put us in mind of our duty, the neglect whereof is the cause of all these Troubles which the Lord does send:
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1720
vs but we sleep more deadly then Ionah in our negligence, voyde of feeling, because we consider not what we haue done, we looke not backe on our sinne:
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:
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1721
yet euery crosse should cause vs to examine our selues throughly and leaue no sinne vnviewed, that we might liuely feele our wickednesse,
yet every cross should cause us to examine our selves thoroughly and leave no sin unviewed, that we might lively feel our wickedness,
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1722
and so duly repent it, and soone finde release of our miseries:
and so duly Repent it, and soon find release of our misery's:
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1723
therefore if we sleepe still, and will not be wakened, God will deale more roughly with vs then he did with Ionah, for the Lord caused a whale to swallow him,
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,
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1724
& afterward to cast him vp again, but we shall be swallowed of that serpent which neuer restoreth againe.
& afterwards to cast him up again, but we shall be swallowed of that serpent which never restoreth again.
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1725
He should haue bin their teacher if he had not bene a sleep, he shuld haue taught thē to pray aright,
He should have been their teacher if he had not be a sleep, he should have taught them to pray aright,
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1726
if he had had any good feeling in him.
if he had had any good feeling in him.
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1727
But all this while we read not that Ionah once cōdēned his thoughts, not so much as once said in himselfe, Ionah take heed what thou doest, thou knowest how God may handle thee vpon the waters;
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 dost, thou Knowest how God may handle thee upon the waters;
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1728
though thou flie, hee can ouertake thee, though thou hide thy selfe, he will finde thee out,
though thou fly, he can overtake thee, though thou hide thy self, he will find thee out,
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1729
though thou giue thy self to sleepe, he will giue thee no rest, & awake thee to thy greater woe.
though thou give thy self to sleep, he will give thee no rest, & awake thee to thy greater woe.
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1730
How should we be strōg, if a Prophet, & such a Prophet as was the figure of Christ, could not withstand this one temptation, but suffered himselfe to be led away so farre, that when he should run, he lay still,
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,
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1731
and when he should crie, he held his peace, and when he should zealously bestirre himselfe he is fast a sleepe.
and when he should cry, he held his peace, and when he should zealously Bestir himself he is fast a sleep.
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1732
In Ionah his sleeping, we obserue two things:
In Jonah his sleeping, we observe two things:
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1733
The first is, that when we thinke our selues most at rest, then we are in greatest daunger:
The First is, that when we think our selves most At rest, then we Are in greatest danger:
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1734
when shipwracke is most likely then Ionah is asleepe, when Herod is vanting, then he is stricken:
when shipwreck is most likely then Jonah is asleep, when Herod is vaunting, then he is stricken:
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1735
when Nabuchadnezzar is in his greatest pride, then he is turned out:
when Nebuchadnezzar is in his greatest pride, then he is turned out:
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1736
whē Balthazar is banquetting, the hand writ his condemnation, when the richman saith vnto his soule, thou hast enough,
when Balthazar is banqueting, the hand writ his condemnation, when the richman Says unto his soul, thou hast enough,
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1737
then his soule is taken from him, when the Philistines are sporting, then the roofe is falling:
then his soul is taken from him, when the philistines Are sporting, then the roof is falling:
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1738
so destruction ouertaketh sinners when they least thinke of it, like a Leopard which is taken while he sleepeth or a bird when she singeth,
so destruction overtaketh Sinners when they least think of it, like a Leopard which is taken while he Sleepeth or a bird when she sings,
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1739
therefore suspect thy pleasures like a bayt.
Therefore suspect thy pleasures like a bait.
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1740
The second note is the nature of sinne, which is here expressed (while it is a doing) to be not bitter,
The second note is the nature of sin, which is Here expressed (while it is a doing) to be not bitter,
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1741
but sweet, not painfull, but pleasant: like a harlot which sheweth nothing but her brauerie and beautie.
but sweet, not painful, but pleasant: like a harlot which shows nothing but her bravery and beauty.
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1742
Adam swallowed the forbidden fruite with pleasure, Gehezie lyed for gold with gladnesse, Noah dranke his wine with mirth, Dauid committed whoredome with delight:Adam swallowed the forbidden fruit with pleasure, Gehazi lied for gold with gladness, Noah drank his wine with mirth, David committed whoredom with delight:
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1743
so sinners go on merily, till wrath ouertakes them at vnwares, like the foole, I will sit a litle longer,
so Sinners go on merrily, till wrath overtakes them At unwares, like the fool, I will fit a little longer,
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1744
and fold my hands together a litle, yet a litle & a litle longer, till pouertie come as an armed man,
and fold my hands together a little, yet a little & a little longer, till poverty come as an armed man,
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1745
& Gods iust iudgements as the whirle wind suddenly, vnresistably:
& God's just Judgments as the whirl wind suddenly, unresistably:
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1746
thē though thou hast gottē gold with Gehezie, or honors with Hamā, or Naboths vineyard with Ahab, or all the delights of the world,
them though thou hast got gold with Gehazi, or honours with Hamam, or Naboth's vineyard with Ahab, or all the delights of the world,
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1747
if thou haue not an assurance of thine owne saluation, if sinne be still pleasant,
if thou have not an assurance of thine own salvation, if sin be still pleasant,
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1748
if it be not bitter in thy belly, though it be sweet in thy mouth, deceiue not thy selfe, beleeue God:
if it be not bitter in thy belly, though it be sweet in thy Mouth, deceive not thy self, believe God:
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1749
thy hope is but doubting, thy strongest confidence but a vaine trust.
thy hope is but doubting, thy Strongest confidence but a vain trust.
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1750
Then the ship-maister came vnto him and sayd, what meanest thou, ô sleeper? arise and call vpon thy God. Here Ionah is taken napping:
Then the shipmaster Come unto him and said, what Meanest thou, o sleeper? arise and call upon thy God. Here Jonah is taken napping:
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1751
sin hath brought him a sleepe, & now the shipmaister wakēs him. The mariners may do him more good thē the tempest.
since hath brought him a sleep, & now the shipmaster wakens him. The Mariners may do him more good them the tempest.
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1752
Whom sin should waken, peril cannot wakē, the winds are not loud enough, nor the waters rough enough,
Whom since should waken, peril cannot waken, the winds Are not loud enough, nor the waters rough enough,
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1753
therfore the shipmaister must wakē him, else all shall be endangered. If the winds will not waken him, let the waues waken him:
Therefore the shipmaster must waken him, Else all shall be endangered. If the winds will not waken him, let the waves waken him:
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1754
if the waters will not waken him, let the mariners waken him, if hee will not be wakened, let him perish in his sleepe, & dye in his sin.
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 since.
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1755
Now marke who is asleepe, and who wakens him, Ionah is a sleepe, and the mariners waken him, an Israelite an Infidell:
Now mark who is asleep, and who wakens him, Jonah is a sleep, and the Mariners waken him, an Israelite an Infidel:
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1756
what a thing is this, that he which is the sonne of Abraham, who is wiser then a thousand mariners, is now wakened and told his dutie by a mariner? this is a shame for Ionah, that he which had taught Princes, should now be taught his dutie by mariners;
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;
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1757
he that long hath and should still wake others, needes oftentimes to be wakened by others,
he that long hath and should still wake Others, needs oftentimes to be wakened by Others,
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1758
and he that should reproue sinners, is often reproued of sinners.
and he that should reprove Sinners, is often reproved of Sinners.
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1759
And thus the Lord sometimes shameth his seruants, and doth vexe them with a foolish nation,
And thus the Lord sometime shameth his Servants, and does vex them with a foolish Nation,
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1760
as hee reproued Abraham by Abimelech, and Balaam by an asse. Now one might aske Ionah, saying, why didst thou write that thou fledst frō God,
as he reproved Abraham by Abimelech, and balaam by an Ass. Now one might ask Jonah, saying, why didst thou write that thou fledst from God,
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1761
or that when thou hadst most neede to pray, thou didst sleepe? If thou hadst not thus layed open thine owne shame;
or that when thou Hadst most need to pray, thou didst sleep? If thou Hadst not thus laid open thine own shame;
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1762
thou mightest haue bin reckened as one of the best Prophets, therfore why didst thou so? Ionah did it to this end, that in him we maie see the reward of disobedience,
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,
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1763
for as Paule saith, whatsoeuer is writtē, is written for our instructiō, & Ionah would neuer haue written it, had it not bin for our sakes.
for as Paul Says, whatsoever is written, is written for our instruction, & Jonah would never have written it, had it not been for our sakes.
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1764
If he haue done thus much for vs, which way shall we requite him? That which he would haue vs do for him is this, to be warned by him, to suppresse all euill motiōs, not suffering them to take effect as he did.
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.
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1765
What meanest thou ô sleeper? arise.
What Meanest thou o sleeper? arise.
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1766
As if they should say, ô retchlesse, altogether carelesse, quite senselesse man, art thou dead, that thou wakest not,
As if they should say, o retchless, altogether careless, quite senseless man, art thou dead, that thou wakest not,
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1767
or benumd, that thou feelest not, or deafe that thou hearest nothing, or carest thou not whether thou liue or dye? haue not the winds nor waters raging,
or benumbed, that thou Feel not, or deaf that thou Hearst nothing, or Carest thou not whither thou live or die? have not the winds nor waters raging,
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1768
nor our loud cries so long thundring wakened thee? canst thou sleepe in all this stirre? doe not our troubles,
nor our loud cries so long thundering wakened thee? Canst thou sleep in all this stir? do not our Troubles,
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1769
nor labours, nor losses, nor the common daunger moue thee? what meanest thou? why doest thou not come and labour with vs in this daungerous time? is this a time to sleepe in,
nor labours, nor losses, nor the Common danger move thee? what Meanest thou? why dost thou not come and labour with us in this dangerous time? is this a time to sleep in,
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1770
when we are all in perill of our liues? shall we crie, and thou hold thy peace? shall we labour,
when we Are all in peril of our lives? shall we cry, and thou hold thy peace? shall we labour,
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1771
and thou rest? shall we cast away all our goods, and thou lye sleeping, caring for nothing? this is no time to sleepe, it is a time to pray vnto thy God for his assistāce,
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,
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1772
& to vse the meanes that may saue our liues: vp arise, helpe what thou canst.
& to use the means that may save our lives: up arise, help what thou Canst.
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1773
Ionah hearing this, did not snap like some currish dogges, and bite him that wakened him:Jonah hearing this, did not snap like Some currish Dogs, and bite him that wakened him:
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1774
neither did he, as in publike dangers most are wont, sit still deuising with himselfe, to shift for himselfe neglecting others,
neither did he, as in public dangers most Are wont, fit still devising with himself, to shift for himself neglecting Others,
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1775
but he ariseth, he thanked him that waked him.
but he arises, he thanked him that waked him.
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1776
Many of you come to heare the word, and here you fall a sleep when you haue most neede to be waking,
Many of you come to hear the word, and Here you fallen a sleep when you have most need to be waking,
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1777
but I am glad I haue now gottē a text to wakē you, for now I cānot read my text but I must say, what meanest thou ô sleeper? arise:
but I am glad I have now got a text to waken you, for now I cannot read my text but I must say, what Meanest thou o sleeper? arise:
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1778
but I pray you, haue not I wakened you, and yet you sleepe again? If you marke not what is said vnto you, you are a sleepe though your eyes be open:
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:
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1779
but if you were as wise as Ionah, you would not sleep here in the sight of all the people,
but if you were as wise as Jonah, you would not sleep Here in the sighed of all the people,
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1780
but would rather get you to sleepe in some corner, for Ionah went vnder the hatches to sleepe,
but would rather get you to sleep in Some corner, for Jonah went under the Hates to sleep,
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1781
and would not sleepe in the sight of the mariners.
and would not sleep in the sighed of the Mariners.
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1782
If you were as wise as Ionah, you would thanke him that wakened you, as no doubt Ionah did.
If you were as wise as Jonah, you would thank him that wakened you, as no doubt Jonah did.
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1783
Salomon saith, that hee which reproueth, shall haue more fauour of a wise mā thē he which flattereth. Solomon Says, that he which Reproveth, shall have more favour of a wise man them he which Flattereth.
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1784
The Lord Iesus saith, wo be vnto that seruant, that whē his maister cōmeth he shall find sleeping:
The Lord Iesus Says, woe be unto that servant, that when his master comes he shall find sleeping:
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1785
canst thou not watch one houre, saith he to Peter? can you not wake while I speake to you? You would all be foūd in the Church whē the Lord cōmeth,
Canst thou not watch one hour, Says he to Peter? can you not wake while I speak to you? You would all be found in the Church when the Lord comes,
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1786
but you would not be found sleeping in the Church:
but you would not be found sleeping in the Church:
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1787
you are watched (I see you not below) and none of you can steale a nap & not be espied,
you Are watched (I see you not below) and none of you can steal a nap & not be espied,
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1788
but when your eyes be most shut & see least, then most eyes be vpō you,
but when your eyes be most shut & see least, then most eyes be upon you,
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1789
& I can aswell stand in the pulpit vnseene, as you can sit and sleepe there & not be espied.
& I can aswell stand in the pulpit unseen, as you can fit and sleep there & not be espied.
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1790
I maruell how you cā sleepe hauing so many eyes looking on you, so many clamours in your eares,
I marvel how you can sleep having so many eyes looking on you, so many clamours in your ears,
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1791
& God himselfe speaking vnto you.
& God himself speaking unto you.
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1792
Shall I continue iogging till you be wakened? how lōg shall I preach afore I cā cōuert the vsurer, the extortioner, the drunkard,
Shall I continue jogging till you be wakened? how long shall I preach afore I can convert the usurer, the extortioner, the drunkard,
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1793
or the blasphemer, seeing I speake thus long, & cannot conuert you frō your sleeping? What would you do if I read some Homelies vnto you,
or the blasphemer, seeing I speak thus long, & cannot convert you from your sleeping? What would you do if I read Some Homilies unto you,
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1794
whereas you cannot wake while I preach vnto you, & speake against you? If you should see a traitor sleep on the hurdle,
whereas you cannot wake while I preach unto you, & speak against you? If you should see a traitor sleep on the hurdle,
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1795
or if you shuld see mē sleep with meat in their mouths, would you not maruell? yet euē so do you,
or if you should see men sleep with meat in their mouths, would you not marvel? yet even so do you,
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1796
while I denounce the great iudgemēts of God against you, and while I am feeding some of you, you fall a sleepe,
while I denounce the great Judgments of God against you, and while I am feeding Some of you, you fallen a sleep,
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1797
& so I preach in vaine.
& so I preach in vain.
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1798
There is a countrey whereof it is said, that it is night with them, when it is day with vs. I thinke that countrey be here,
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,
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1799
for how many are here that haue lost their eyes and their eares since they came hither? If all of you were,
for how many Are Here that have lost their eyes and their ears since they Come hither? If all of you were,
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1800
as many of you bee (I meane a sleep) the strāgers which come hither to beare, would thinke that you were all dead,
as many of you be (I mean a sleep) the Strangers which come hither to bear, would think that you were all dead,
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1801
& that I preached your funerall Sermon, therfore for shame leaue your sleeping.
& that I preached your funeral Sermon, Therefore for shame leave your sleeping.
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1802
What meanest thou ô sleeper? arise, sleepe no more, and I will waken you no more.
What Meanest thou o sleeper? arise, sleep no more, and I will waken you no more.
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1803
Arise, and call vpon thy God, if so be he will thinke vpon vs, that we perish not.
Arise, and call upon thy God, if so be he will think upon us, that we perish not.
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1804
This is another meanes which they vse:
This is Another means which they use:
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1805
Ionah being wakened, to appease the tempest, now that they see they cannot thēselues allay the winds nor asswage the waters, they desire, they exhort Ionah, to trie what he can do by calling vpon his God.Jonah being wakened, to appease the tempest, now that they see they cannot themselves allay the winds nor assuage the waters, they desire, they exhort Jonah, to try what he can do by calling upon his God.
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1806
Arise, call vpon thy God, if so be he will thinke vpon vs that we perish not. Arise, call upon thy God, if so be he will think upon us that we perish not.
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1807
After that the ship-master had wakened Ionah, hee bids him call vpon his God, as if he had said, watch & pray, he speaks like a Saint,
After that the shipmaster had wakened Jonah, he bids him call upon his God, as if he had said, watch & pray, he speaks like a Saint,
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1808
yet he is an infidell, he said not, call vpon our gods, but call vpon thy God.
yet he is an infidel, he said not, call upon our God's, but call upon thy God.
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1809
The ship-master would not call him his God, but (saith he) call vpon thy God,
The shipmaster would not call him his God, but (Says he) call upon thy God,
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1810
and it may be he will helpe vs:
and it may be he will help us:
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1811
but if he had said, call vpō our God, when he said, call vpon thy God,
but if he had said, call upon our God, when he said, call upon thy God,
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1812
& if he had said, he will helpe vs, when he said, if so he will helpe vs, thē he had shewed some sparke of faith.
& if he had said, he will help us, when he said, if so he will help us, them he had showed Some spark of faith.
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1813
Because he wāted helpe & comfort, he bids him rise, and because he was fearefull, he bids him pray:
Because he wanted help & Comfort, he bids him rise, and Because he was fearful, he bids him pray:
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1814
it may be (saith he) he wil thinke vpō vs, that we perish not,
it may be (Says he) he will think upon us, that we perish not,
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1815
as if he had said, Ionah, we know that thou hast a God as wel as we,
as if he had said, Jonah, we know that thou hast a God as well as we,
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1816
& therefore we say, call vpō thy God, for now euery God is to be tried,
& Therefore we say, call upon thy God, for now every God is to be tried,
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1817
therefore if euer thou didst pray in thy life, fall to it now.
Therefore if ever thou didst pray in thy life, fallen to it now.
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1818
Thus Sathan leads men a blind way with zeale, in hope of some reliefe being in trouble.
Thus Sathan leads men a blind Way with zeal, in hope of Some relief being in trouble.
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1819
They called vpō thē for help, which were neither willing to assist thē, nor able to heare them:
They called upon them for help, which were neither willing to assist them, nor able to hear them:
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1820
& when they perceiued by wofull experience, that there was no kinde of succour to be had that way, they flie to God,
& when they perceived by woeful experience, that there was no kind of succour to be had that Way, they fly to God,
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1821
and then Sathan laboureth to vndermine that confidence and expectation of helpe, & to place in stead thereof doubtfulnesse & infidelitie.
and then Sathan Laboureth to undermine that confidence and expectation of help, & to place in stead thereof doubtfulness & infidelity.
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1822
Thus Sathā will be sure to loose nothing by his bargaine any way.
Thus Sathā will be sure to lose nothing by his bargain any Way.
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1823
Ionah (say they) call vpon thy God, for if hee cannot helpe vs, we are all vndone and lost,Jonah (say they) call upon thy God, for if he cannot help us, we Are all undone and lost,
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1824
for we haue called vpon all our Gods, we haue laboured hard to mend our state, we haue castaway our goods to lighten the ship,
for we have called upon all our God's, we have laboured hard to mend our state, we have castaway our goods to lighten the ship,
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1825
but all in vaine, for we are no whit the better, like the woman which had spent all her substaunce about Phisicke,
but all in vain, for we Are no whit the better, like the woman which had spent all her substance about Physic,
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1826
yet all could not helpe her till Christ came.
yet all could not help her till christ Come.
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1827
So the Papistes while they are well, they pray vnto euerie Saint and Angell for succour against the troublesome times,
So the Papists while they Are well, they pray unto every Saint and Angel for succour against the troublesome times,
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1828
but in extremitie, or at the point of death none of them can helpe, so that then they are faine to flie vnto God or be destitute,
but in extremity, or At the point of death none of them can help, so that then they Are feign to fly unto God or be destitute,
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1829
as like Idolaters as one flie is like another:
as like Idolaters as one fly is like Another:
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1830
they are like the heathen, which worship Iuno, Venus, Neptune, Pallas, Iupiter, and the rest, some hold on the one, and some on the other.
they Are like the heathen, which worship Iuno, Venus, Neptune, Pallas, Iupiter, and the rest, Some hold on the one, and Some on the other.
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1831
Some say, if Iohn bee with me, I care not for all the pettie gods, because I hold him chiefe:
some say, if John be with me, I care not for all the Petty God's, Because I hold him chief:
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1832
so another saith, if Saint Gabriell be with me, I care not for the rest:
so Another Says, if Saint Gabriel be with me, I care not for the rest:
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1833
and some raise great disputations, whether this Saint, or that Saint, this Angell, or that Angell be better,
and Some raise great disputations, whither this Saint, or that Saint, this Angel, or that Angel be better,
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1834
whether our Ladie of Bullen, or our Lady of Rome be surest; whether Saint Iames of Callis, or Saint Iames of Compostella be strongest:
whither our Lady of Bullen, or our Lady of Rome be Surest; whither Saint James of Callis, or Saint James of Compostela be Strongest:
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1835
and so like beggers which runne from doore to doore, they run from one Saint to another.
and so like beggars which run from door to door, they run from one Saint to Another.
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1836
If one god will not helpe, another will thinke these:
If one god will not help, Another will think these:
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1837
as though the gods were contrarie one to another, and where one bids, the other forbids.
as though the God's were contrary one to Another, and where one bids, the other forbids.
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1838
So some thought that Ʋenus was a friend to the Troians, and Pallas was not their friend,
So Some Thought that Ʋenus was a friend to the Trojans, and Pallas was not their friend,
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1839
as fooles thinke of witches, one strikes another heales. Call vpon thy God.
as Fools think of Witches, one strikes Another heals. Call upon thy God.
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1840
They bid him call vpon his God before they knew him, but the faithfull would not worship a false god though they may be helped by him.
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.
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1841
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 learne the substance of euerie temptation that doth vndermine vs,
By the Exampl 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 does undermine us,
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1842
namely that it will bid vs doe this euill, that good may come of it:
namely that it will bid us do this evil, that good may come of it:
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1843
marke whēsoeuer thou art motioned to euil, if it do not promise thee some goodnes to come of it.
mark whensoever thou art motioned to evil, if it do not promise thee Some Goodness to come of it.
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1844
But the seruāts of God ought not to do that which is euill though they were sure to gaine all things that can be wished by so doing:
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:
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1845
for they haue learned their lesson, & how to answer Sathan at such times:
for they have learned their Lesson, & how to answer Sathan At such times:
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1846
why temptest thou me Sathan? for it is written, thou must not do euill that good may come of it;
why temptest thou me Sathan? for it is written, thou must not do evil that good may come of it;
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1847
& this is the armour called Scriptū est, wherewith the Lord ouercame the deuill in the wildernesse.
& this is the armour called Scriptū est, wherewith the Lord overcame the Devil in the Wilderness.
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1848
Here also we may see the difference betweene the faithfull & infidels. For call vpon thy God, saith the ship-maister and the rest.
Here also we may see the difference between the faithful & Infidels. For call upon thy God, Says the shipmaster and the rest.
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1849
The mariners bid Ionah pray to his God in their behalfe: but Ionah saith not to the mariners, pray to your gods in my behalfe.
The Mariners bid Jonah pray to his God in their behalf: but Jonah Says not to the Mariners, pray to your God's in my behalf.
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1850
And this is also manifest, that a Papist will say vnto a Protestāt, & one that liues well, pray for me,
And this is also manifest, that a Papist will say unto a Protestant, & one that lives well, pray for me,
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1851
but a Protestāt, if he be any thing zealous, will not say vnto 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,
but a Protestant, if he be any thing zealous, will not say unto a Papist, pray thou for me, knowing that when a Papist does pray, he does it to Idols, Saints or Angels, or At lest without faith,
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1852
and therefore their prayers are abominable in the sight of God, and therefore they will not bid them doe it,
and Therefore their Prayers Are abominable in the sighed of God, and Therefore they will not bid them do it,
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1853
because they will not do euill to the intēt that good may come of it.
Because they will not do evil to the intent that good may come of it.
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1854
Whereby it is manifest that our Religion is the true Religiō, our aduersaries themselues being iudges.
Whereby it is manifest that our Religion is the true Religion, our Adversaries themselves being judges.
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1855
And so Pharao said to Moses, pray for me, but Moses said not to Pharao, pray for me.
And so Pharaoh said to Moses, pray for me, but Moses said not to Pharaoh, pray for me.
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1856
Saul said to Samuel, pray thou for me: but Samuel said not to Saul, pray thou for me:Saul said to Samuel, pray thou for me: but Samuel said not to Saul, pray thou for me:
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1857
therefore the mariners had neede of Ionah to pray for them, but Ionah hath no neede of ignorant Idolaters to pray for him.
Therefore the Mariners had need of Jonah to pray for them, but Jonah hath no need of ignorant Idolaters to pray for him.
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1858
And why should not all pray to Ionahs God, and Pharao pray to Moses God, seeing God hath said, call vpon me in trouble & I will heare thee? Call vpon thy God (say they.) Whē they had cried,
And why should not all pray to Jonahs 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.) When they had cried,
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1859
and saw no helpe, they distrusted their gods, they thought they would not helpe, indeede they could not.
and saw no help, they distrusted their God's, they Thought they would not help, indeed they could not.
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1860
Therefore they ran to another whom they knew not, hoping to be helped by him, because they thought som God there was that could do it:
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:
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1861
so the Papistes run from one god to another, from S. Dominicke to S. Francis, and why should they run from S. Dominick to S. Francis, but that they mistrusted Dominicke? they thinke hee will not heare them,
so the Papists run from one god to Another, from S. Dominick to S. Francis, and why should they run from S. Dominick to S. Francis, but that they Mistrusted Dominick? they think he will not hear them,
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1862
and so they goe forward, but in the ende the vnknowen God is thought to be the best:
and so they go forward, but in the end the unknown God is Thought to be the best:
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1863
yet the Lord taught not Peter one prayer and Iohn another, but taught them all one prayer vnto one onely God,
yet the Lord taught not Peter one prayer and John Another, but taught them all one prayer unto one only God,
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1864
and to wait still vpon him praying still with assurance he will be a helpe in due time.
and to wait still upon him praying still with assurance he will be a help in due time.
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1865
If peraduenture he will thinke vpon vs that we perish not. This if, perhaps, and peraduenture, cost Adam paradise:
If Peradventure he will think upon us that we perish not. This if, perhaps, and Peradventure, cost Adam paradise:
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1866
God said to Adam, if thou doest eate of this tree, thou shalt surely dye, then Euah reported these wordes thus:
God said to Adam, if thou dost eat of this tree, thou shalt surely die, then Eve reported these words thus:
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1867
lest peraduenture we dye, the serpent seeing her in such a minde, so carelesse or forgetfull of the cōmandement, he came & quite changed the matter,
lest Peradventure we die, the serpent seeing her in such a mind, so careless or forgetful of the Commandment, he Come & quite changed the matter,
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1868
& said, you shall not dye.
& said, you shall not die.
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1869
Thus sinne creeps vpon vs while doubtfulnesse remaineth in vs, so God saith, you shall be saued, the trembling flesh saith, peraduenture I shall, &c. then commeth Sathan,
Thus sin creeps upon us while doubtfulness remains in us, so God Says, you shall be saved, the trembling Flesh Says, Peradventure I shall, etc. then comes Sathan,
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1870
& he saith, thou shalt die.
& he Says, thou shalt die.
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1871
So that if you will aske what is the faith of sinners, or if you would haue it defined, it is this: peraduenture yea, peraduenture no:
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:
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1872
if you will aske me, whereupon this faith is grounded, it is vpon ifs, and ands:
if you will ask me, whereupon this faith is grounded, it is upon ifs, and ands:
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1873
this is the faith of the vngodly, to say, if so be God will helpe vs,
this is the faith of the ungodly, to say, if so be God will help us,
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1874
for they cannot assure themselues of any helpe.
for they cannot assure themselves of any help.
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1875
But we may not doubt of our God, and say, it may be, or if peraduenture:
But we may not doubt of our God, and say, it may be, or if Peradventure:
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1876
for we may freely pray to our God with confidence, & may say, our God & the God of Ionah will surelie helpe vs,
for we may freely pray to our God with confidence, & may say, our God & the God of Jonah will surely help us,
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1877
& hath helped vs. But yet let vs know that we haue sinned like infidels, & do deserue to be punished like the Egyptians.
& hath helped us But yet let us know that we have sinned like Infidels, & do deserve to be punished like the egyptians.
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1878
If so be he will, &c. Thus if commeth in like a litle leauen which sowreth the whole lumpe of dow;
If so be he will, etc. Thus if comes in like a little leaven which soureth the Whole lump of dow;
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1879
& like the moath, which eateth the whole wedding garment, and this same litle theefe hath stolen away all the Papistes faith.
& like the moath, which Eateth the Whole wedding garment, and this same little thief hath stolen away all the Papists faith.
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1880
Therefore with them, wickednesse lieth sicke in bed, and calleth to euerie one that commeth by, call vpon thy God,
Therefore with them, wickedness lies sick in Bed, and calls to every one that comes by, call upon thy God,
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1881
and pray for me, if so be he will looke vpon vs and helpe vs:
and pray for me, if so be he will look upon us and help us:
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1882
and so their hope when the tempest commeth, is either an easelesse horrour, or a comfortlesse doubting.
and so their hope when the tempest comes, is either an easeless horror, or a comfortless doubting.
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1883
If so be he will thinke vpon vs. Our God thought vpon vs in the time of trouble, he thought vpon vs and laid the tempest when our enemies called vpon their gods, Saints and Angels.
If so be he will think upon us Our God Thought upon us in the time of trouble, he Thought upon us and laid the tempest when our enemies called upon their God's, Saints and Angels.
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1884
But what do we meane beloued, when mercie is come, to send for iudgement? for though we be saued with Israell, we deserue to be plagued with Pharao, because we are not thankefull for this,
But what do we mean Beloved, when mercy is come, to send for judgement? for though we be saved with Israel, we deserve to be plagued with Pharaoh, Because we Are not thankful for this,
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1885
namely that the Lord hath thought vpon vs in our distresse, for he trauelleth with mercy,
namely that the Lord hath Thought upon us in our distress, for he travelleth with mercy,
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1886
& laboureth till he be deliuered, hee goeth laden like a bee, but wants a hiue.
& Laboureth till he be Delivered, he Goes laden like a bee, but Wants a hive.
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1887
There are two hāds, a hand to giue, & a hād to receiue, Gods hād to giue, & mans hand to receiue:
There Are two hands, a hand to give, & a hand to receive, God's hand to give, & men hand to receive:
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1888
the hand of God is a bountifull and a mercifull hand, a hand loden with liberalitie, full of gracious giftes,
the hand of God is a bountiful and a merciful hand, a hand laden with liberality, full of gracious Gifts,
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1889
therefore let vs stretch forth the good hand to receiue it, thankefully to embrace it, chearefully to entertaine it,
Therefore let us stretch forth the good hand to receive it, thankfully to embrace it, cheerfully to entertain it,
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1890
& carefullie to keepe it, let vs receiue it by the hand of faith, the hand of loue, and the hand of prayer:
& carefully to keep it, let us receive it by the hand of faith, the hand of love, and the hand of prayer:
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1891
for who so commeth with this hand shall be filled, and who so commeth without it, shall go emptie away,
for who so comes with this hand shall be filled, and who so comes without it, shall go empty away,
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1892
because they haue despised the wayes of God:
Because they have despised the ways of God:
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1893
for when I instructed thē, they would not heare, & what I taught thē they would not learne, saith the Lord.
for when I instructed them, they would not hear, & what I taught them they would not Learn, Says the Lord.
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1894
Ionah wakened thus, & thus exhorted to call vpō his God, soone no doubt perceiued his dāger,Jonah wakened thus, & thus exhorted to call upon his God, soon no doubt perceived his danger,
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1895
& partly with the horrour for his sin, partly for feare of the deserued & thus threatned drowning,
& partly with the horror for his since, partly for Fear of the deserved & thus threatened drowning,
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1896
& other punishments, without questiō was grieuouslie vexed.
& other punishments, without question was grievously vexed.
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1897
For hee could not but see, that the verie dumbe creatures were bent against him for his disobedience:
For he could not but see, that the very dumb creatures were bent against him for his disobedience:
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1898
the wind blowes as though it would ouer-turne all, the waters roare as though they would drowne all, the ship tumbles as though she were wearie of all,
the wind blows as though it would overturn all, the waters roar as though they would drown all, the ship tumbles as though she were weary of all,
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1899
and albeit the mariners had cried, and cast out the wares, as though they would loose all,
and albeit the Mariners had cried, and cast out the wares, as though they would lose all,
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1900
yet the tempest rageth still, their daunger is grearer then euer.
yet the tempest rages still, their danger is grearer then ever.
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1901
Wherefore now one might haue said to Sathan, Sathan thou perswadest him to flie from his defence for his safetie,
Wherefore now one might have said to Sathan, Sathan thou persuadest him to fly from his defence for his safety,
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1902
and madest him beleeue that he should come safe to Tarshish, and there liue at libertie,
and Madest him believe that he should come safe to Tarshish, and there live At liberty,
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1903
and ease, enioying all temporall benefites at his pleasure, but now thou hast brought him into the prison of the ship,
and ease, enjoying all temporal benefits At his pleasure, but now thou hast brought him into the prison of the ship,
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1904
and it is tost thus by this tempest likelie to destroy him, thou leauest him in his greatest danger,
and it is tossed thus by this tempest likely to destroy him, thou Leavest him in his greatest danger,
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1905
& reioycest that Ionah quaketh at the tempest, & hath his heart aking for feare of the daunger thus threatned, due to rebelliō:
& reioycest that Jonah quaketh At the tempest, & hath his heart aching for Fear of the danger thus threatened, due to rebellion:
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1906
yea seekest also to drowne him, & that also in hell, howsoeuer thou pretendest a desire to preserue him frō trouble,
yea Seekest also to drown him, & that also in hell, howsoever thou pretendest a desire to preserve him from trouble,
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1907
& procure him many pleasures, with much securitie:
& procure him many pleasures, with much security:
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1908
ô most wretched & deceiptfull lyer, he that trusteth his enemie, & he that beleeueth thee, shall euer be deceiued.
o most wretched & deceitful liar, he that Trusteth his enemy, & he that Believeth thee, shall ever be deceived.
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1909
And now might Ionah say, beware by me, for thus hath the tēpter deceiued me, he hath allured me with flattering fantasies,
And now might Jonah say, beware by me, for thus hath the tempter deceived me, he hath allured me with flattering fantasies,
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1910
& perswaded me, that it was but an easie thing to flie from the presence of the Lord, that seeth alwayes all things,
& persuaded me, that it was but an easy thing to fly from the presence of the Lord, that sees always all things,
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1911
& from whō, no man, no nor secret lurking in any mans heart, can be hid,
& from whom, no man, no nor secret lurking in any men heart, can be hid,
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1912
but all are alwayes in his presence.
but all Are always in his presence.
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1913
Hee made me beleeue that light could be brought out of darknesse, that good may come of euill,
He made me believe that Light could be brought out of darkness, that good may come of evil,
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1914
for he assured me, that if I would set forth toward Tarshish, I should not onely shun the presence of the Lord,
for he assured me, that if I would Set forth towards Tarshish, I should not only shun the presence of the Lord,
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1915
but should liue at ease like one vnknowne, both for my vocation, & also for my behauiour in the execution, thereof,
but should live At ease like one unknown, both for my vocation, & also for my behaviour in the execution, thereof,
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1916
and so I might creepe into a familiaritie with these people, and enioy the benefite of their societie.
and so I might creep into a familiarity with these people, and enjoy the benefit of their society.
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1917
Otherwise if I went to Niniuie as the Lord commaunded, they would hate & persecute me,
Otherwise if I went to Nineveh as the Lord commanded, they would hate & persecute me,
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1918
yea and so I should end my life in miserie, both because they being Gentiles and I a Iew, they cannot abide me,
yea and so I should end my life in misery, both Because they being Gentiles and I a Iew, they cannot abide me,
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1919
for the one holdeth the other in contempt:
for the one holds the other in contempt:
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1920
and also because of my message, namelie a prophecie of destruction, grounded vpon a reproofe of their vile and sinfull pleasures.
and also Because of my message, namely a prophecy of destruction, grounded upon a reproof of their vile and sinful pleasures.
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1921
Which message, Sathan perswaded me, would be so hainously taken, that no death nor torment that they could deuise for me, would be thought sufficient,
Which message, Sathan persuaded me, would be so heinously taken, that no death nor torment that they could devise for me, would be Thought sufficient,
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1922
and so I should bee sure neuer to escape their handes aliue if I went:
and so I should be sure never to escape their hands alive if I went:
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1923
as though the eternall and most glorious God which sent me thither, were not able to defend me from all euill when I came thither,
as though the Eternal and most glorious God which sent me thither, were not able to defend me from all evil when I Come thither,
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1924
as well as he did Daniell in the den of Lions, and Christ in the wildernesse among the sauage beastes.
as well as he did Daniell in the den of Lions, and christ in the Wilderness among the savage beasts.
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1925
And when Sathan had thus perswaded me, I beleeued him, and so tooke my iourney to flie from the presence of the Lord,
And when Sathan had thus persuaded me, I believed him, and so took my journey to fly from the presence of the Lord,
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1926
if I could haue performed my intention.
if I could have performed my intention.
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1927
But the Lord hath beheld the stubburnnesse and disobedience of my heart, and therefore followeth me with great displeasure:
But the Lord hath beheld the stubbornness and disobedience of my heart, and Therefore follows me with great displeasure:
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1928
hee hath sent out this tempest vpon the sea, whereby we are all like to be ouerwhelmed,
he hath sent out this tempest upon the sea, whereby we Are all like to be overwhelmed,
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1929
and so neare as we are to the water, so neare we are to death by all likelyhood.
and so near as we Are to the water, so near we Are to death by all likelihood.
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1930
THE SECOND SERMON OF THE PVNISHMENT OF IONAH.
THE SECOND SERMON OF THE PUNISHMENT OF JONAH.
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1931
Ionah. 1. 7. Afterward they sayd euerie one to his fellow, come and let vs cast lots, that we may know for whose cause this euill is come vpon vs. So they cast lots,
Jonah. 1. 7. Afterwards they said every one to his fellow, come and let us cast lots, that we may know for whose cause this evil is come upon us So they cast lots,
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1932
and the lot fell vpon Ionah. NOw followeth another meane which the mariners vse to appease the tempest. They cast lots.
and the lot fell upon Jonah. NOw follows Another mean which the Mariners use to appease the tempest. They cast lots.
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1933
But first they consult & consent to cast lots.
But First they consult & consent to cast lots.
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1934
The tempest was so strange, that they concluded with thēselues it was the reuenging power of some angrie God,
The tempest was so strange, that they concluded with themselves it was the revenging power of Some angry God,
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1935
for the sinne of some notorious wretch that was amongst them.
for the sin of Some notorious wretch that was among them.
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1936
Seeing therfore neither they, nor Ionah praying, had appeased the tempest, but it was rather increased,
Seeing Therefore neither they, nor Jonah praying, had appeased the tempest, but it was rather increased,
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1937
and no man confessed he was that sinner: they take coūsell, & agree to find him out by lots.
and no man confessed he was that sinner: they take counsel, & agree to find him out by lots.
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1938
Wherein let vs obserue first, neuer a one of thē is of Dauids spirit, who whē he saw the people plagued, said, Lord it is I. Euerie mā excuseth himself:
Wherein let us observe First, never a one of them is of David Spirit, who when he saw the people plagued, said, Lord it is I. Every man excuseth himself:
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1939
for euery man would extenuate his owne sin, & diminish it, and euery one thinketh his sinne salued, when he hath excused himselfe.
for every man would extenuate his own since, & diminish it, and every one Thinketh his sin salved, when he hath excused himself.
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1940
Let Adam be his owne iudge, and hee will say, the woman tempted him to sin,
Let Adam be his own judge, and he will say, the woman tempted him to since,
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1941
and let the woman bee her owne iudge, and she will say yonder serpent perswaded her to it.
and let the woman be her own judge, and she will say yonder serpent persuaded her to it.
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1942
Let euerie one be his owne iudge, and there will be such posting off of sinne, that neuer a one will be found guiltie.
Let every one be his own judge, and there will be such posting off of sin, that never a one will be found guilty.
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1943
There is none that wil be so impudent as to say he hath no sinne at all,
There is none that will be so impudent as to say he hath no sin At all,
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1944
yet few that will freely confesse they haue grieuously sinned.
yet few that will freely confess they have grievously sinned.
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1945
Therefore these here say euery man within himselfe, though he be a sinner, yet he is no great sinner.
Therefore these Here say every man within himself, though he be a sinner, yet he is no great sinner.
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1946
None are accounted sinners vnlesse they be openly detected of some notable and hainous crime.
None Are accounted Sinners unless they be openly detected of Some notable and heinous crime.
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1947
If they be dicers, swearers, drunkards, brawlers, pickers, flatterers, prophaners of the Saboth, sleepers at church,
If they be Dicers, swearers, drunkards, brawlers, pickers, Flatterers, profaners of the Sabbath, sleepers At Church,
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1948
and such like, they be not thought sinners: these actions are counted no sinnes, but rather recreations.
and such like, they be not Thought Sinners: these actions Are counted no Sins, but rather recreations.
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1949
For the multitude count none sinners, vnlesse they be theeues, traitors, open and grosse idolaters, and taken with such like capitall crimes:
For the multitude count none Sinners, unless they be thieves, Traitors, open and gross Idolaters, and taken with such like capital crimes:
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1950
no nor these neither, were it not for feare of the law:
no nor these neither, were it not for Fear of the law:
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1951
as none among the Iewes, but publicans, were counted sinners, all the rest were good fellowes, and iust men.
as none among the Iewes, but Publicans, were counted Sinners, all the rest were good Fellows, and just men.
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1952
The Papists say, some thoughts, affections, words, and outward actions, not agreeing with the law of God, are easily washt away with a little holy water, &c. they are not deadly, they deserue not the wrath of God, they are but venial.
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, etc. they Are not deadly, they deserve not the wrath of God, they Are but venial.
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1953
Did you neuer read of these veniall sins in the Scripture? But thinke you they haue nothing but Scripture? yes, they haue decrees, they haue decretals, the ceremonies whereof obserued, these veniall sins are soone pardoned,
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,
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1954
and they haue a Pope that can forgiue any sins.
and they have a Pope that can forgive any Sins.
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1955
Thus they lessen sins, thus they abate the price of sins, & they can buy out sins with mony,
Thus they lessen Sins, thus they abate the price of Sins, & they can buy out Sins with money,
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1956
or redeeme them with masses, and by a litle short penance, purchase a large and long pardon.
or Redeem them with masses, and by a little short penance, purchase a large and long pardon.
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1957
And as the mariners, euery man thought he was no great sinner:
And as the Mariners, every man Thought he was no great sinner:
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1958
so Ionah thought with himselfe, though I bee a great sinner, yet am I not so grieuous a sinner as these idolatrous heathens:
so Jonah Thought with himself, though I be a great sinner, yet am I not so grievous a sinner as these idolatrous Heathens:
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1959
or if he throughly condemned himselfe, yet vnwilling to be knowne such a rebel, he thought, it may be, it is mostlikely, they are many, I but one, peraduenture therefore the lot will not fall vpon me,
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 fallen upon me,
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1960
like a thiefe, which notwithstanding in his owne heart hee acknowledge himselfe guiltie of that where withall he is charged yet will not confesse,
like a thief, which notwithstanding in his own heart he acknowledge himself guilty of that where withal he is charged yet will not confess,
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1961
vntill the matter be throughly sifted, and so clearely proued to his owne face, in such sort, that he cannot for shame,
until the matter be thoroughly sifted, and so clearly proved to his own face, in such sort, that he cannot for shame,
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1962
though with shame he confesse, deny it.
though with shame he confess, deny it.
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1963
Therefore, if God had not sifted out this sinner the better, Ionah would not haue beene knowne the man,
Therefore, if God had not sifted out this sinner the better, Jonah would not have been known the man,
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1964
and the mariners would still haue contended who was the lesser sinner, therefore they consult to cast lots. Let vs cast lots.
and the Mariners would still have contended who was the lesser sinner, Therefore they consult to cast lots. Let us cast lots.
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1965
They did not vse to cast lots, this was no custome among the mariners: but the tempest was so wonderful, that it made them seriously to thinke of God,
They did not use to cast lots, this was no custom among the Mariners: but the tempest was so wondered, that it made them seriously to think of God,
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1966
& willing to vse the meanes prescribed by God for the ending of doubtfull matters, acknowledging that he ordereth all,
& willing to use the means prescribed by God for the ending of doubtful matters, acknowledging that he Ordereth all,
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1967
and the lot is the sentence of God: by the falling of the lot, he reuealeth the truth.
and the lot is the sentence of God: by the falling of the lot, he Revealeth the truth.
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1968
These like worldlings neuer confesse God, but when he cōmeth in a tempest:
These like worldlings never confess God, but when he comes in a tempest:
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1969
they wil not see his mercy vntill his iustice appeare, they will not acknowledge Gods gouernement,
they will not see his mercy until his Justice appear, they will not acknowledge God's government,
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1970
before hee bring on them some iudgement:
before he bring on them Some judgement:
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1971
like Pharaos sorcerers, who confessed not Gods maiestie, while they liued at ease, but when the Lord plagued them then cried out:
like Pharaohs sorcerers, who confessed not God's majesty, while they lived At ease, but when the Lord plagued them then cried out:
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1972
This is the finger of God.
This is the finger of God.
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1973
Let vs cast lots, that we may know for whose cause this euill is vpon vs. Let us cast lots, that we may know for whose cause this evil is upon us
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1974
Why? what are they the better whē know him? what wold they do with him on whom the lot shold fall? Surely they supposing,
Why? what Are they the better when know him? what would they do with him on whom the lot should fallen? Surely they supposing,
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1975
or rather clearely seeing this tempest to be sent from some wrathfull power, & that for some one mans sin amongst thē, they determined, hauing found him, to sacrifice him vnto the God that was so offended by him.
or rather clearly seeing this tempest to be sent from Some wrathful power, & that for Some one men since among them, they determined, having found him, to sacrifice him unto the God that was so offended by him.
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1976
God turneth euil into good, but the diuel turneth good vnto euil.
God turns evil into good, but the Devil turns good unto evil.
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1977
The Gentils had a custome in the time of cōmon plague, to sacrifice one for the rest.
The Gentiles had a custom in the time of Common plague, to sacrifice one for the rest.
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1978
This custome they took by imitatiō of the Iewes, in offering beasts, & of Abraham in offering his son:
This custom they took by imitation of the Iewes, in offering beasts, & of Abraham in offering his son:
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1979
the diuell that father of lyes, & schoolemaister of all mischiefe, teaching them.
the Devil that father of lies, & Schoolmaster of all mischief, teaching them.
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1980
So the diuel took aduantage to do euill by the seruice of God, in mouing the Gentiles to worke abhomination, by offering men, imitating the Iewes cōmanded sacrifices.
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 Iewes commanded Sacrifices.
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1981
But if they had rightly knowne the true God, they wold haue taken their sins by the throte, and haue sacrificed them. Come, let vs cast lots.
But if they had rightly known the true God, they would have taken their Sins by the throat, and have sacrificed them. Come, let us cast lots.
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1982
The mariners were not so wise to preuent the tempest before it came, as they be diligent to allay the tempest when it may not be layd.
The Mariners were not so wise to prevent the tempest before it Come, as they be diligent to allay the tempest when it may not be laid.
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1983
We ouertaken with Gods iust iudgements, are very carefull alwayes, to vse all meanes to be rid of them.
We overtaken with God's just Judgments, Are very careful always, to use all means to be rid of them.
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1984
But who keepeth a watch of his owne wayes, and diligently laboureth to keepe himselfe free from that which necessarily draweth on itselfe Gods iudgements? who purgeth himselfe of his sinnes,
But who Keepeth a watch of his own ways, and diligently Laboureth to keep himself free from that which necessarily draws on itself God's Judgments? who Purgeth himself of his Sins,
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1985
least he be sicke? who letteth or fetcheth out his corrupt bloud, of pride, lust, couetousnesse,
lest he be sick? who lets or Fetches out his corrupt blood, of pride, lust, covetousness,
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1986
least he be sore? who keepeth a good diet, and maketh his choise of holy exercises, godly companions, religious conferences, &c. But know we, he is not safe that is not sound,
lest he be soar? who Keepeth a good diet, and makes his choice of holy exercises, godly Sodales, religious conferences, etc. But know we, he is not safe that is not found,
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1987
neither he sound that is intemperate. So they cast lots.
neither he found that is intemperate. So they cast lots.
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1988
Whether it be lawfull to cast lots, it is not euident by this example, because they were Gentiles,
Whither it be lawful to cast lots, it is not evident by this Exampl, Because they were Gentiles,
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1989
and therfore no president for vs:
and Therefore no president for us:
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1990
but so farre may we vse them, as the word doth leade vs, & no further.
but so Far may we use them, as the word does lead us, & no further.
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1991
There are two goates brought to Aaron, that he might cast lots, to see which goate should be killed, and which shold not: these goats signifie Christ:
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:
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1992
for as he died, he liued againe: and as he was buried, he rose againe.
for as he died, he lived again: and as he was buried, he rose again.
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1993
Againe, the land of Canaan is parted by lots, to see what part each tribe should inhabit.
Again, the land of Canaan is parted by lots, to see what part each tribe should inhabit.
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1994
Againe, that theefe Achan is found out by lots, first by his tribe, then by his familie,
Again, that thief achan is found out by lots, First by his tribe, then by his family,
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1995
and lastlie by his particular person.
and Lastly by his particular person.
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1996
Againe it is said, that Saul was chosen king by lots, & lest anie shold haue said, that it was his good lucke, his good lot,
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,
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1997
or chance to be king, therefore the Lord appointed that he shold be annointed before he was chosen by lots.
or chance to be King, Therefore the Lord appointed that he should be anointed before he was chosen by lots.
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1998
Againe, Mathias is chosen by lots to the Apostleship in stead of Iudas. So that it is lawfull in some cases to cast lots, Again, Mathias is chosen by lots to the Apostleship in stead of Iudas. So that it is lawful in Some cases to cast lots,
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1999
so that they do attribute nothing vnto them, and acknowledge that the lot is cast into the lap,
so that they do attribute nothing unto them, and acknowledge that the lot is cast into the lap,
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2000
but the disposition thereof is from the Lord:
but the disposition thereof is from the Lord:
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2001
for they must not saie, that it is their chāce, fortune, or good lucke, for so they make an idol of it, for they must not say, that it is their chance, fortune, or good luck, for so they make an idol of it,
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2002
and rob God of the honor due vnto him. For it was not Sauls fortune to be king, but Gods mercie;
and rob God of the honour due unto him. For it was not Saul's fortune to be King, but God's mercy;
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2003
it was not Achans chaunce to be caught, but Gods iudgement.
it was not Achans chance to be caught, but God's judgement.
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2004
Lots may be vsed to preuent strife, when all other meanes haue bin vsed, & somtimes before all other meanes,
Lots may be used to prevent strife, when all other means have been used, & sometimes before all other means,
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2005
when in wisdome it is thought the best means.
when in Wisdom it is Thought the best means.
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2006
Bretheren often & godlie at first deuide their inheritance by lots, as the children of Israel deuided the lād of Canaā.
Brethren often & godly At First divide their inheritance by lots, as the children of Israel divided the land of Canaā.
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2007
Therfore in the church of Geneua there is an order, that in the time of plague, there should be an house set apart for the sicke to lodge in,
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,
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2008
and lest they should be vncomforted, they chuse out a minister by lots to do it. So they cast lots.
and lest they should be uncomforted, they choose out a minister by lots to do it. So they cast lots.
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2009
Now we are come to put vp our sutes to the court of Lawyers, to see if they wil do anie thing for God,
Now we Are come to put up our suits to the court of Lawyers, to see if they will do any thing for God,
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2010
for conscience, or for loue, vz. that they would end mens sutes quicklie, & let the poore clients haue equitie.
for conscience, or for love, Vz. that they would end men's suits quickly, & let the poor Clients have equity.
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2011
Some saie, that Lawyers be good vntill they be counsellers, like lions, which wil be gentle vntil their tallents grow:
some say, that Lawyers be good until they be Counsellers, like Lions, which will be gentle until their Talents grow:
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2012
be not offended, but amend, for malice speakes not.
be not offended, but amend, for malice speaks not.
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2013
I am perswaded, that if the lots were cast to see who troubles the ship, it wold fall vpon the Lawyers:
I am persuaded, that if the lots were cast to see who Troubles the ship, it would fallen upon the Lawyers:
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2014
be not offended, but amēd, for malice speakes not.
be not offended, but amend, for malice speaks not.
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2015
A poore client commeth forth accusing one, and going home accuseth an hundred, for so manie seeke to gaine by him,
A poor client comes forth accusing one, and going home Accuseth an hundred, for so many seek to gain by him,
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2016
so few seeke to further him, and so manie seeke to hinder him, that all his gaine is but labour and losse.
so few seek to further him, and so many seek to hinder him, that all his gain is but labour and loss.
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2017
For a small matter manie will come to law, to striue for that which with reason might easilie be attained without such cōtention;
For a small matter many will come to law, to strive for that which with reason might Easily be attained without such contention;
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2018
and others seeke to enrich themselues with contending for a small matter at the law with their neighbours,
and Others seek to enrich themselves with contending for a small matter At the law with their neighbours,
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2019
yet in the end loose that they sought, and that they had beside:
yet in the end lose that they sought, and that they had beside:
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2020
and so they contend & striue about a thing commonlie til the Lawyer hath gained more by them then the thing which is in controuersie, is worth.
and so they contend & strive about a thing commonly till the Lawyer hath gained more by them then the thing which is in controversy, is worth.
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2021
These are like the mouse and the frog, which stroue so long about marsh ground, that at length the kite came and tooke them both from it.
These Are like the mouse and the frog, which strove so long about marsh ground, that At length the kite Come and took them both from it.
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2022
Others will come vp to law about a small matter, and therein so entangle themselues, that they cannot rid their hands of it,
Others will come up to law about a small matter, and therein so entangle themselves, that they cannot rid their hands of it,
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2023
vntill it haue almost vndone them, like a sillie sheep that is hunted of a flie, which runneth from bush to bush,
until it have almost undone them, like a silly sheep that is hunted of a fly, which Runneth from bush to bush,
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2024
and euerie bush catcheth a locke of him, so that the poore sheepe is thrid-bare ere hee hath done,
and every bush Catches a lock of him, so that the poor sheep is third-bare ere he hath done,
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2025
and hath not a fleece left him to couer himselfe withal.
and hath not a fleece left him to cover himself withal.
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2026
So he runs from Court to Court, to sue, to complaine, to pleade, til he haue spent his cloake for his coate:
So he runs from Court to Court, to sue, to complain, to plead, till he have spent his cloak for his coat:
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2027
were it not better to haue cast lots for the coate at first? for the law is like a butlers boxe, play stil on till all come to the candlesticke.
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.
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2028
Therefore it is lawfull to ende and controuersie in a hard matter, to vse this meane.
Therefore it is lawful to end and controversy in a hard matter, to use this mean.
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2029
Now whether it be lawfull to cast dice, if lots may not bee vsed (as Salomons words, Prou. 18. 18. The lot causeth contention to cease, compared with Heb. 6. 16. proue) but in hard matters,
Now whither it be lawful to cast dice, if lots may not be used (as Solomon's words, Prou. 18. 18. The lot Causes contention to cease, compared with Hebrew 6. 16. prove) but in hard matters,
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2030
and waightie causes, when the thing is doubtfull, and all good meanes are tried before to auoid strife:
and weighty Causes, when the thing is doubtful, and all good means Are tried before to avoid strife:
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2031
that question is decided, which none but voluptuous men make question of, namely, whether dice-play bee a meete exercise for a Christian soule.
that question is decided, which none but voluptuous men make question of, namely, whither diceplay be a meet exercise for a Christian soul.
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2032
Salomon saith, the lot causeth contention to cease, therefore lots are to ende strife, but these lots make strife, Solomon Says, the lot Causes contention to cease, Therefore lots Are to end strife, but these lots make strife,
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for before thou takest the dice, thou knowest thine owne, and no man striueth to take it from thee,
for before thou Takest the dice, thou Knowest thine own, and no man strives to take it from thee,
c-acp c-acp pns21 vv2 dt n1, pns21 vv2 po21 d, cc dx n1 vvz pc-acp vvi pn31 p-acp pno21,
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but when thou castest the dice, thou dost (as it were) aske whether thine owne bee thine owne,
but when thou Chastest the dice, thou dost (as it were) ask whither thine own bee thine own,
cc-acp c-crq pns21 vv2 dt n1, pns21 vd2 (c-acp pn31 vbdr) vvi cs po21 d n1 po21 d,
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and makest a strife of no strife.
and Makest a strife of no strife.
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Art thou not worthie to loose the gifts of God which venturest to loose them when thou needest not? doest thou not deserue to forfeit thine owne, which art so greedy of anothers, that thou wouldest haue his liuing for nothing but for turning of a die? Esau did not sell his birthright so lightly,
Art thou not worthy to lose the Gifts of God which venturest to lose them when thou Needest not? dost thou not deserve to forfeit thine own, which art so greedy of another's, that thou Wouldst have his living for nothing but for turning of a die? Esau did not fell his birthright so lightly,
vb2r pns21 xx j pc-acp vvi dt n2 pp-f np1 r-crq n1 pc-acp vvi pno32 c-crq pns21 vv2 xx? vd2 pns21 xx vvi pc-acp vvi po21 d, r-crq vb2r av j pp-f j-jn, cst pns21 vmd2 vhi po31 n-vvg p-acp pix cc-acp p-acp vvg pp-f dt n1? np1 vdd xx vvi po31 n1 av av-j,
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but hee had somewhat for it, which refreshed his hunger, but God hath giuen thee a liuing,
but he had somewhat for it, which refreshed his hunger, but God hath given thee a living,
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and thou spendest it for nothing.
and thou spendest it for nothing.
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The mariners did cast lots to find out the sinner, they did not cast dice to see who should win,
The Mariners did cast lots to find out the sinner, they did not cast dice to see who should win,
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as dicers do, for to whom the lot fals, he takes all, which deserues to loose all aswell as the other,
as Dicers do, for to whom the lot falls, he Takes all, which deserves to lose all aswell as the other,
c-acp n2 vdb, c-acp p-acp ro-crq dt n1 vvz, pns31 vvz d, r-crq vvz pc-acp vvi d av c-acp dt n-jn,
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and hath no right vnto it by anie lawe.
and hath no right unto it by any law.
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For God hath not allowed one man to take anothers goods for the tripping of a die,
For God hath not allowed one man to take another's goods for the tripping of a die,
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but either they must bee merited, or they must bee giuen, or they must bee bought,
but either they must be merited, or they must be given, or they must be bought,
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or else it is vnlawfull, vngodly, vnconscionable to take thē.
or Else it is unlawful, ungodly, unconscionable to take them.
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Besids the brawles, cosinages, the othes annexed to this game which would not agree with it,
Besides the brawls, cosinages, the Oaths annexed to this game which would not agree with it,
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vnlesse it had bin a meete companion for thē;
unless it had been a meet Companion for them;
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thou takest another mans goods for nothing, whereas God hath appointed thee to get thy liuing with the sweate of thy browes,
thou Takest Another men goods for nothing, whereas God hath appointed thee to get thy living with the sweat of thy brows,
pns21 vv2 j-jn ng1 n2-j p-acp pix, cs np1 vhz vvn pno21 pc-acp vvi po21 n-vvg p-acp dt n1 pp-f po21 n2,
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for thou takest away that which others sweat for, and wheras thou sholdest liue by working, thou seekest to liue by playing,
for thou Takest away that which Others sweat for, and whereas thou Shouldst live by working, thou Seekest to live by playing,
c-acp pns21 vv2 av d r-crq n2-jn vvb p-acp, cc cs pns21 vmd2 vvi p-acp vvg, pns21 vv2 pc-acp vvi p-acp vvg,
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like the ape which liues by toying.
like the ape which lives by toying.
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Doth any dicer thinke hee doth well? tell me what thinkest thou? for euerie sinner doth condemne in his praier to God, that which he excuseth before men,
Does any dicer think he does well? tell me what Thinkest thou? for every sinner does condemn in his prayer to God, that which he excuseth before men,
vdz d n1 vvb pns31 vdz av? vvb pno11 r-crq vv2 pns21? p-acp d n1 vdz vvi p-acp po31 n1 p-acp np1, cst r-crq pns31 vvz p-acp n2,
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if they which are gamesters repent it, how can they which are gamesters defend it? Thou shouldest doe nothing but that thou woldest haue God find thee doing:
if they which Are gamesters Repent it, how can they which Are gamesters defend it? Thou Shouldst do nothing but that thou Wouldst have God find thee doing:
cs pns32 r-crq vbr n2 vvi pn31, q-crq vmb pns32 r-crq vbr n2 vvi pn31? pns21 vmd2 vdi pix cc-acp cst pns21 vmd2 vhi np1 vvi pno21 vdg:
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if he shold come to iudgemēt, woldst thou haue him take thee at dice? I am sure thou wouldest not haue God see thee so vainely occupied:
if he should come to judgement, Wouldst thou have him take thee At dice? I am sure thou Wouldst not have God see thee so vainly occupied:
cs pns31 vmd vvi p-acp n1, vmd2 pns21 vhi pno31 vvi pno21 p-acp n1? pns11 vbm j pns21 vmd2 xx vhi np1 vvi pno21 av av-j vvn:
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neither canst thou thinke, that Christ, or his Prophets, or Apostles, or his Euangelists were dicers,
neither Canst thou think, that christ, or his prophets, or Apostles, or his Evangelists were Dicers,
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for no such lots are named in the holy Scripture, and yet the Lords day is most prophaned with this exercise, cards and dice,
for no such lots Are nam in the holy Scripture, and yet the lords day is most Profaned with this exercise, cards and dice,
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as though they kept all their vanities to celebrate holy dayes.
as though they kept all their vanities to celebrate holy days.
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What hast thou to alleadge for dice, now euidence is giuen vp against thē? hast thou any patron to speake for thē,
What hast thou to allege for dice, now evidence is given up against them? hast thou any patron to speak for them,
q-crq vh2 pns21 pc-acp vvi p-acp n1, av n1 vbz vvn a-acp p-acp pno32? vh2 pns21 d n1 pc-acp vvi p-acp pno32,
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but thy vain pleasure and filthy couetousnesse which are condemned alreadie, and therfore haue no voyce by law? take away these, & take away dice.
but thy vain pleasure and filthy covetousness which Are condemned already, and Therefore have no voice by law? take away these, & take away dice.
cc-acp po21 j n1 cc j n1 r-crq vbr vvn av, cc av vhb dx n1 p-acp n1? vvb av d, cc vvb av n1.
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The patron condemnes the clients, when one voice condemnes another:
The patron condemns the Clients, when one voice condemns Another:
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if the exercise were lawfull, such patrons as pleasure and couetousnesse would not speake for it.
if the exercise were lawful, such Patrons as pleasure and covetousness would not speak for it.
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Take thy pleasure therefore in that which is good, and the Angels will reioyce with thee if this were good, God wold prosper them better that vse 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:
vvb po21 n1 av p-acp d r-crq vbz j, cc dt n2 vmb vvi p-acp pno21 cs d vbdr j, np1 vmd vvi pno32 vvi cst vvb pn31:
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but neither winners nor loosers are gainers.
but neither winners nor Losers' Are gainers.
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I know not how, but there is not so much wonne as lost, as though the Diuell did parte stakes with them,
I know not how, but there is not so much won as lost, as though the devil did part stakes with them,
pns11 vvb xx c-crq, cc-acp pc-acp vbz xx av av-d vvn c-acp vvn, c-acp cs dt n1 vdd n1 n2 p-acp pno32,
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2063
and draw away with a blacke hand, when no mā seeth;
and draw away with a black hand, when no man sees;
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2064
for the winner saith he hath not won halfe so much as the looser hath lost.
for the winner Says he hath not wone half so much as the looser hath lost.
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One wold thinke that some of them should flow, when so many ebbe:
One would think that Some of them should flow, when so many ebb:
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there is neuer an ebbe without a flowing, neuer one leeseth but another winneth, but at dice.
there is never an ebb without a flowing, never one leeseth but Another wins, but At dice.
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2067
What a cursed thing is this that turnes no man to good, which robbes others and beggers them selues? the schoole of deceipt, the shop of othes, and the field of vanities.
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.
q-crq dt j-vvn n1 vbz d cst vvz dx n1 p-acp j, r-crq vvz n2-jn cc n2 pno32 n2? dt n1 pp-f n1, dt n1 pp-f n2, cc dt n1 pp-f n2.
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Thou doest not onely hazard thy money (in this gaine) but venturest thy saluation,
Thou dost not only hazard thy money (in this gain) but venturest thy salvation,
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2069
and castest dice with the diuel, who shal haue thy soule.
and Chastest dice with the Devil, who shall have thy soul.
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For euery thing that commeth well to a man, he giueth thankes, but for that which commeth by dice, he is ashamed to giue thankes:
For every thing that comes well to a man, he gives thanks, but for that which comes by dice, he is ashamed to give thanks:
p-acp d n1 cst vvz av p-acp dt n1, pns31 vvz n2, cc-acp p-acp d r-crq vvz p-acp n1, pns31 vbz j pc-acp vvi n2:
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which sheweth, that in conscience that gaine is euil gotten, & that he sought it without God.
which shows, that in conscience that gain is evil got, & that he sought it without God.
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2072
Can this be good when worst men vse it most? if it were good, the euill would like worse of it then the good,
Can this be good when worst men use it most? if it were good, the evil would like Worse of it then the good,
vmb d vbi j c-crq js n2 vvb pn31 av-ds? cs pn31 vbdr j, dt n-jn vmd av-j av-jc pp-f pn31 av dt j,
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2073
but the more a man sauoureth of any goodnesse, the more he beginnes to abhorre it,
but the more a man savoureth of any Goodness, the more he begins to abhor it,
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& his conscience doth accuse him for it as for sinne.
& his conscience does accuse him for it as for sin.
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They which doubt whether God do allow it, need but look how he doth prosper thē that vse it,
They which doubt whither God do allow it, need but look how he does prosper them that use it,
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but they trust not in God (as the termes of their occupation descries) for they call all their casts chances,
but they trust not in God (as the terms of their occupation descries) for they call all their Cast chances,
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as though they relied not vpon God but vpon chance. Therfore if dice make strife without cause, if they take away others goods for nothing,
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,
c-acp cs pns32 vvd xx p-acp np1 cc-acp p-acp n1. av cs n2 vvb n1 p-acp n1, cs pns32 vvb av ng2-jn n2-j p-acp pix,
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if we may not liue by playing but by labour, if they which haue bin dicers repent it amongst their sinnes,
if we may not live by playing but by labour, if they which have been Dicers Repent it among their Sins,
cs pns12 vmb xx vvi p-acp vvg p-acp p-acp n1, cs pns32 r-crq vhb vbn n2 vvi pn31 p-acp po32 n2,
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if the holy men neuer vsed this recreation, but the worst most delight in it,
if the holy men never used this recreation, but the worst most delight in it,
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2080
if thou wouldest not haue God see thee when thou plaiest at dice, nor take thee at it when he comes to iudgement,
if thou Wouldst not have God see thee when thou playest At dice, nor take thee At it when he comes to judgement,
cs pns21 vmd2 xx vhi np1 vvi pno21 c-crq pns21 vv2 p-acp n1, ccx vvi pno21 p-acp pn31 c-crq pns31 vvz p-acp n1,
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if nothing but pleasure and couetousnesse speake for them, if they do not prosper which take pleasure in it,
if nothing but pleasure and covetousness speak for them, if they do not prosper which take pleasure in it,
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if they trust not vpon God, but relie vpon chance, if thou doest not onely venture thy money but hazard thy soule,
if they trust not upon God, but rely upon chance, if thou dost not only venture thy money but hazard thy soul,
cs pns32 vvb xx p-acp np1, cc-acp vvi p-acp n1, cs pns21 vd2 xx av-j vvi po21 n1 cc-acp vvi po21 n1,
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then the best cast at dice is to cast them quite away. And the lot fell vpon Ionah.
then the best cast At dice is to cast them quite away. And the lot fell upon Jonah.
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The lot fell vpon Ionah, not because he was the greatest sinner of them all:
The lot fell upon Jonah, not Because he was the greatest sinner of them all:
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for so is the opinion of the common people, to censure them worst whom they see most afflicted:
for so is the opinion of the Common people, to censure them worst whom they see most afflicted:
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If any one bee seene to beare his crosse, then many will say, this is a wicked man,
If any one be seen to bear his cross, then many will say, this is a wicked man,
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and so thinke well of themselues, supposing that God is not bent against them to punish them as well;
and so think well of themselves, supposing that God is not bent against them to Punish them as well;
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but because Ionah should feele the hand of the Lord both punishing, and preseruing him, and be reformed.
but Because Jonah should feel the hand of the Lord both punishing, and preserving him, and be reformed.
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For God correcteth all his, as he did his sonne, to learne them obedience.
For God Correcteth all his, as he did his son, to Learn them Obedience.
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But if iudgement begin with the house of God, what shall become of the vngodly? And the lot fell vpon Ionah.
But if judgement begin with the house of God, what shall become of the ungodly? And the lot fell upon Jonah.
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Now when the sinner that troubled the ship is taken, now Ionah can hide himselfe no longer.
Now when the sinner that troubled the ship is taken, now Jonah can hide himself not longer.
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Now he might also feare to be sacrificed by the mariners presently.
Now he might also Fear to be sacrificed by the Mariners presently.
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For the mariners, partly for the paine they had endured, partly for the losses they had sustained, partly for the daunger wherein they remained, were no doubt as the she wolues robbed of their whelpes, out of measure furious,
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,
p-acp dt n2, av p-acp dt n1 pns32 vhd vvn, av p-acp dt n2 pns32 vhd vvn, av p-acp dt n1 c-crq pns32 vvd, vbdr dx n1 c-acp cs pns31 n2 vvn pp-f po32 n2, av pp-f n1 j,
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and fully bent to sacrifice him on whom the lot fel, to appease the wrathfull God.
and Fully bent to sacrifice him on whom the lot fell, to appease the wrathful God.
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But God stayed, and restrained the rage of the mariners, and made them afterward willingly to abide the tempest a while,
But God stayed, and restrained the rage of the Mariners, and made them afterwards willingly to abide the tempest a while,
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and put themselues to more paine to saue him, endeuoring by rowing to recouer land.
and put themselves to more pain to save him, endeavouring by rowing to recover land.
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For hauing heard of the true God, and though they lost their goods, hauing found God who is all good, shall we (said they) destroy him that hath saued vs? shall we giue him vp to death vnnecessarily, that hath brought vs to life,
For having herd 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,
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and assured vs to raigne with God in all glorie euerlastingly? Surely the thanklesse are gracelesse:
and assured us to Reign with God in all glory everlastingly? Surely the thankless Are graceless:
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especially they that loue not, and shew not forth the labor of loue for their gracious guide to God:
especially they that love not, and show not forth the labour of love for their gracious guide to God:
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but therefore we may see that the hearts of men are in the hands of God,
but Therefore we may see that the hearts of men Are in the hands of God,
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and he turneth them which way he list, he fashioneth their hearts euerie one, yea euen kings hearts as riuers of waters doth he turne to water, & make fruitfull his vine:
and he turns them which Way he list, he fashioneth their hearts every one, yea even Kings hearts as Rivers of waters does he turn to water, & make fruitful his vine:
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to pitie and to persecute, to honor and to shame, to loue and hate his people, to deliuer their power to the beast, Reu. 17. 13. and againe to eate the whores flesh,
to pity and to persecute, to honour 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,
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and to burne her with fire. 17. 16. 17. Therefore let vs neuer feare to performe our duties whatsoeuer to whomsoeuer:
and to burn her with fire. 17. 16. 17. Therefore let us never Fear to perform our duties whatsoever to whomsoever:
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for he formeth the hearts of all, who hath promised to honor them that honor him,
for he formeth the hearts of all, who hath promised to honour them that honour him,
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but to make them contemptible that do despise him. Neither let vs put confidence in man, not in Princes;
but to make them contemptible that do despise him. Neither let us put confidence in man, not in Princes;
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for their hearts are riuers of water of them selues fleeting, easily as they be led following.
for their hearts Are Rivers of water of them selves fleeting, Easily as they be led following.
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But especially let vs not forget chiefly to make prayers, supplications, intercessions, and to giue thankes for all those, on the godlinesse,
But especially let us not forget chiefly to make Prayers, supplications, intercessions, and to give thanks for all those, on the godliness,
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or prophanesse of whose heartes the flourishing or defacing of the Gospell of Christ Iesus, and the chosen of God doth most depend.
or profaneness of whose hearts the flourishing or defacing of the Gospel of christ Iesus, and the chosen of God does most depend.
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And the lot fell vpon Ionah.
And the lot fell upon Jonah.
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Now Ionah could not denie, he was that sinner, vnlesse he wold accuse God of vnrighteous iudgement:
Now Jonah could not deny, he was that sinner, unless he would accuse God of unrighteous judgement:
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For the lot is cast into the lap, but the whole disposition thereof is of the Lord.
For the lot is cast into the lap, but the Whole disposition thereof is of the Lord.
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Now therfore he must needs confesse it.
Now Therefore he must needs confess it.
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The windes thundring, the waues tumbling, the ship cracking, the mariners quaking, vpon their gods crying, their wares forth casting, Ionahs prayers requesting, to cast lots consulting, Ionah kept himselfe close, hee would not be thought that sinner.
The winds thundering, the waves tumbling, the ship cracking, the Mariners quaking, upon their God's crying, their wares forth casting, Jonahs Prayers requesting, to cast lots consulting, Jonah kept himself close, he would not be Thought that sinner.
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The wind said, I will ouerturne thee, the water said, I will drowne thee, the ship said, I cannot hold thee, the mariners said, we cānot helpe thee, his prayers said, we cannot profit thee:
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:
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his conscience within bleeding, and God at the doore of his heart knocking, and the lots now ready for casting, sayd threatningly,
his conscience within bleeding, and God At the door of his heart knocking, and the lots now ready for casting, said threateningly,
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for thee the tempest is come, thou fugitiue, & we wil discouer thee.
for thee the tempest is come, thou fugitive, & we will discover thee.
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Yet Ionah conceales his sinne, so much did hee abhorre the shame of men, of strange men, a few men, fraile men:
Yet Jonah conceals his sin, so much did he abhor the shame of men, of strange men, a few men, frail men:
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or the feare of the furie of flesh. Therefore after the windes had roared, and also the waues raged, and the ship reeled,
or the Fear of the fury of Flesh. Therefore After the winds had roared, and also the waves raged, and the ship reeled,
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and the mariners cried, and the lot, his conscience, and God himselfe threatned him:
and the Mariners cried, and the lot, his conscience, and God himself threatened him:
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the lot also condemned him, and the feare of being sacrificed by sinners to Sathan terrified him,
the lot also condemned him, and the Fear of being sacrificed by Sinners to Sathan terrified him,
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so that he forthwith repēted throughly, and declared it openly, hee confessed his sinne freely. Such a sturre hath God before he can come by his owne:
so that he forthwith repented thoroughly, and declared it openly, he confessed his sin freely. Such a stir hath God before he can come by his own:
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he must crosse vs, and set himselfe, and all his creatures against vs, he must straine our bodies,
he must cross us, and Set himself, and all his creatures against us, he must strain our bodies,
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or leaue our soules, and constraine vs to it, before wee will returne from our wicked wayes,
or leave our Souls, and constrain us to it, before we will return from our wicked ways,
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and throughly humble our selues to yeeld him due obedience. O the goodnesse of the great God, ô long sufferance and bountifulnesse vnspeakeable:
and thoroughly humble our selves to yield him due Obedience. O the Goodness of the great God, o long sufferance and bountifulness unspeakable:
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which not only leadeth, but also in the chaines of loue draweth vs to true repentance.
which not only leads, but also in the chains of love draws us to true Repentance.
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It was Gods great goodnesse to Ionah that the mariners sacrificed him not: greater, that he truly repented:
It was God's great Goodness to Jonah that the Mariners sacrificed him not: greater, that he truly repented:
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that God continueth him in his calling, and blesseth his (whose flying from God, deserued flinging to Sathan) not so much solemne preaching,
that God Continueth him in his calling, and Blesses his (whose flying from God, deserved flinging to Sathan) not so much solemn preaching,
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as suddaine confession, & short denunciatiō of vengeance, yea made it so powerfull that it conuerted Idolatrous heathens, most hardned Idolaters: first mariners, then Niniuites.
as sudden Confessi, & short denunciation of vengeance, yea made it so powerful that it converted Idolatrous Heathens, most hardened Idolaters: First Mariners, then Niniuites.
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For what a blessing felt Ionah, God vouchsafing him of this honour, to offer them a liuely, holy,
For what a blessing felt Jonah, God vouchsafing him of this honour, to offer them a lively, holy,
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and acceptable sacrifice to God, by whom he presently before greatly feared to haue bin offered a dead, vnholy,
and acceptable sacrifice to God, by whom he presently before greatly feared to have been offered a dead, unholy,
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and so a delightfull sacrifice to Sathan.
and so a delightful sacrifice to Sathan.
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This feare banished, and that ioy possessing him, what a mercy of the Almighty did Ionah thinke it? But before he conuerted the Niniuites, he was more to be humbled, fuller to be strengthened, better euery way to be prepared.
This Fear banished, and that joy possessing him, what a mercy of the Almighty did Jonah think it? But before he converted the Niniuites, he was more to be humbled, fuller to be strengthened, better every Way to be prepared.
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Therefore God would haue the sea to wash him, the whale to fast him, and yet miraculously safe to preserue him, that being purified, he might pray feruently,
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,
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and being deliuered, find power, comfort and courage aboundantly.
and being Delivered, find power, Comfort and courage abundantly.
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Wherfore when by lot being taken, and by his owne confession found the man that had procured the tempest, the mariners in loue and compassion of him, had assayed by rowing to get to land but could not, the sea raging more and more,
Wherefore when by lot being taken, and by his own Confessi 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,
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and Ionah himselfe professed he knew the tempest was sent for his cause, and would be layd, he being cast into the sea:
and Jonah himself professed he knew the tempest was sent for his cause, and would be laid, he being cast into the sea:
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Ionah at length was cast out of the ship into the swelling surges of the tempestuous sea.Jonah At length was cast out of the ship into the swelling surges of the tempestuous sea.
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What hope of life then left? is there any? to swallow vp all, soone after he is swallowed whole of a whale.
What hope of life then left? is there any? to swallow up all, soon After he is swallowed Whole of a whale.
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Here let vs marke, that after the tempest had terrified Ionah, the mariners reproued him,
Here let us mark, that After the tempest had terrified Jonah, the Mariners reproved him,
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when they had reproued him, his conscience pricked him, when his conscience had pricked him, the consulting to cast lots grieued him,
when they had reproved him, his conscience pricked him, when his conscience had pricked him, the consulting to cast lots grieved him,
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after griefe for consulting, their concluding to cast lots vexed him: vexed at their conclusion, the lot condemnes him:
After grief for consulting, their concluding to cast lots vexed him: vexed At their conclusion, the lot condemns him:
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the lot hauing condemned him, in what an agony thinke we was Ionah: partly, that he should bee held that notorious wretch that had brought this wo? partly,
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,
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least they in their raging griefe, for their great trouble of body, losse of goods, danger of life, should foorthwith kill him for a sacrifice, to appease the vnknowne angry God? But after this agony the terror of drowning followed,
lest 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,
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and after that the horror of the huge fish:
and After that the horror of the huge Fish:
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first least it teare him in peeces, then least it melt him, afterward least it poison him:
First lest it tear him in Pieces, then lest it melt him, afterwards lest it poison him:
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lastly, three dayes and three nights, the comfortlesse horror of darkenesse, and noisome stinch in the fishes belly tormented him.
lastly, three days and three nights, the comfortless horror of darkness, and noisome stinch in the Fish belly tormented him.
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First then see, the windes could not further him, the waters could not beare him, the ship could not hold him, the mariners could not helpe 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:
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and being cast out least all for him be cast away, the whale would not spare him, the stinch would ill feede him, the darkenesse would lesse glad him,
and being cast out lest all for him be cast away, the whale would not spare him, the stinch would ill feed him, the darkness would less glad him,
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and light might not visit him. Now see then what Ionah got by this iourney.
and Light might not visit him. Now see then what Jonah god by this journey.
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Notwithstanding all the promises of which Sathan assured him, and all the furtherances which the serpent procured him:
Notwithstanding all the promises of which Sathan assured him, and all the furtherances which the serpent procured him:
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he lost his labour, lost his money, lost his ioy, lost his credit, lost his quiet,
he lost his labour, lost his money, lost his joy, lost his credit, lost his quiet,
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and saw no hope but to leese his life too: finding plentifully, and bitterly feeling dreadfull feares.
and saw no hope but to lose his life too: finding plentifully, and bitterly feeling dreadful fears.
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He trusted to the winds, the winds could not serue him: he trusted to the ship, the ship could not keep him:
He trusted to the winds, the winds could not serve him: he trusted to the ship, the ship could not keep him:
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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 Mariners, the Mariners could not hold him: he trusted to the lot, the lot would not spare him:
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hee trusted to the waters, the waters could not beare him:
he trusted to the waters, the waters could not bear him:
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neither would the whale forbeare him, neither did any thing make shew of likelihood to saue him.
neither would the whale forbear him, neither did any thing make show of likelihood to save him.
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Therefore we may see in Ionah, what it profiteth a man to flie from God, forsaking his calling,
Therefore we may see in Jonah, what it profiteth a man to fly from God, forsaking his calling,
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and so practising the euill motions of Sathan, in stead of the knowne will of God.
and so practising the evil motions of Sathan, in stead of the known will of God.
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Assuredly, if we follow his flatteries as Ionah did, wee shall haue as he had, accusing consciences, fearfull hearts,
Assuredly, if we follow his flatteries as Jonah did, we shall have as he had, accusing Consciences, fearful hearts,
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and the wrath of God vpon our heads.
and the wrath of God upon our Heads.
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For he hath nothing to giue vs, although hee promise and make vs beleeue hee hath great kingdomes:
For he hath nothing to give us, although he promise and make us believe he hath great kingdoms:
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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 ake which receiue it.
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.
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See secondly in this punishment of Ionah, the iustice of God.
See secondly in this punishment of Jonah, the Justice of God.
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The Bee when she hath once stung, doth leese her sting, so that she can sting no more:
The Bee when she hath once stung, does lose her sting, so that she can sting no more:
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so doth not Gods iustice punishing sin: for it retaineth power, it hath store of stings to vexe still:
so does not God's Justice punishing since: for it retaineth power, it hath store of stings to vex still:
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when one iudgement is executed, she euer hath other inow ready, either of the same kind in another degree more sharpe, or of another sort.
when one judgement is executed, she ever hath other enough ready, either of the same kind in Another degree more sharp, or of Another sort.
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For all the creatures with their seuerall powers, are Gods darts to strike vs when he commands.
For all the creatures with their several Powers, Are God's darts to strike us when he commands.
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Therefore if we be sicke, sickenesse is not dead with vs: if we be poore, pouertie endeth not:
Therefore if we be sick, sickness is not dead with us: if we be poor, poverty Endeth not:
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if we be in danger, danger is not therefore put downe for euer after: and if wee bee vexed, vexation hath not therefore left his sting:
if we be in danger, danger is not Therefore put down for ever After: and if we be vexed, vexation hath not Therefore left his sting:
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his darts, his weapons also are as sharpe now as they were at the first, and sharper too: because we are sinfuller.
his darts, his weapons also Are as sharp now as they were At the First, and sharper too: Because we Are sinfuller.
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For according to the sickenesse is the medicine, and wounds more dangerous require more dolorous plaisters.
For according to the sickness is the medicine, and wounds more dangerous require more dolorous plasters.
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And if thou be disobedient, then hee will leade thee through them all, vntill he hath humbled thee,
And if thou be disobedient, then he will lead thee through them all, until he hath humbled thee,
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& made thee to glorifie him with obedience, or vtterly destroyed thee.
& made thee to Glorify him with Obedience, or utterly destroyed thee.
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Thirdly, let vs not forget, neither lightly thinke of this, that God knoweth how to punish for sinne,
Thirdly, let us not forget, neither lightly think of this, that God Knoweth how to Punish for sin,
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yea most seuerely to correct his children, though repenting.
yea most severely to correct his children, though repenting.
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If our Prophet Ionah here, may not keepe thee some good while in a due meditation of it, let that man after Gods owne heart, the sweete Prophet of Israell come to thy mind,
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,
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and in him see, whether God cockereth his entirest friends, or something sharpely, if not bitterly, handleth them, setling themselues in their dregs, or securely seruing the Lord.
and in him see, whither God cockereth his entirest Friends, or something sharply, if not bitterly, handleth them, settling themselves in their dregs, or securely serving the Lord.
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Lastly, yet consider God is rich in mercy, and full of compassion, loth to punish,
Lastly, yet Consider God is rich in mercy, and full of compassion, loath to Punish,
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vnlesse too farre prouoked, content to shake his rod ouer vs, to make vs feare only,
unless too Far provoked, content to shake his rod over us, to make us Fear only,
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and keepe vs free from feeling his strokes:
and keep us free from feeling his Strokes:
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if that may haue his due worke in vs, that is, recall, reforme, and confirme vs:
if that may have his due work in us, that is, Recall, reform, and confirm us:
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for as the winds could not ouerthrow Ionah, nor the waters drowne him: so neither could the whale consume, poison, or annoy him, or ought but feare him,
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,
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though it had swallowed him, For Ionah remembring God, God shewed he forgot not Ionah. Therefore,
though it had swallowed him, For Jonah remembering God, God showed he forgotten not Jonah. Therefore,
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when and where Ionah thought verily and speedily to haue perished, then and there God causeth him to be three dayes,
when and where Jonah Thought verily and speedily to have perished, then and there God Causes him to be three days,
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and as many nights, most safely preserued. O power omnipotent, ô goodnesse all sufficient, in all things, at all times!
and as many nights, most safely preserved. O power omnipotent, o Goodness all sufficient, in all things, At all times!
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God then aswell knoweth to deliuer his out of all distresse in due time, as to reserue the wicked to the day of iudgement to be punished.
God then aswell Knoweth to deliver his out of all distress in due time, as to reserve the wicked to the day of judgement to be punished.
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And in what danger shall we dispaire? in what extremities ought not we to hope in our most mighty Sauiour, remembring Ionah in the whales belly, Ieremy in the mire of the deepe dungeon, Daniel among the fierce Lions, his three companions in the hote burning fornace,
And in what danger shall we despair? in what extremities ought not we to hope in our most mighty Saviour, remembering Jonah in the Whale's belly, Ieremy in the mire of the deep dungeon, daniel among the fierce Lions, his three Sodales in the hight burning furnace,
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nay 600000 men of war, and three times as many moe, of men and women, young and old, in the wildernesse, lacking now drinke, then meate:
nay 600000 men of war, and three times as many more, of men and women, young and old, in the Wilderness, lacking now drink, then meat:
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and all these deliuered out of all daunger, these last miraculously satisfied with drinke out of the rocke,
and all these Delivered out of all danger, these last miraculously satisfied with drink out of the rock,
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and with meate abundantly from heauen. Secondly, though Ionah be cast into the troublous sea, and swallowed of a huge whale,
and with meat abundantly from heaven. Secondly, though Jonah be cast into the troublous sea, and swallowed of a huge whale,
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yet he must preach at Niniuie:
yet he must preach At Nineveh:
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though Moses flie out of Egypt, yet he must bee the leader of Gods people thence.
though Moses fly out of Egypt, yet he must be the leader of God's people thence.
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Ioseph is in prison, but he must be Lord of Egypt, and preserue the Church aliue:Ioseph is in prison, but he must be Lord of Egypt, and preserve the Church alive:
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who would haue thought, that Saule should become Paul, or forswearing Peter so faithfull a preacher? Suspend then thy iudgement,
who would have Thought, that Saule should become Paul, or forswearing Peter so faithful a preacher? Suspend then thy judgement,
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and wonder at Gods workes, whether of mercy or iustice, and thinke not the worse of a man,
and wonder At God's works, whither of mercy or Justice, and think not the Worse of a man,
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though he were cast out of the sea, as Ionah, or basely brough vp as Amos: for the deliuerer of Israell was brought out of the flags,
though he were cast out of the sea, as Jonah, or basely borough up as Amos: for the deliverer of Israel was brought out of the flags,
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and the conuerter of Niniuie out of a whale, and the saluation of the whole world out of a stall.
and the converter of Nineveh out of a whale, and the salvation of the Whole world out of a stall.
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And the lot fell vpon Ionah.
And the lot fell upon Jonah.
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The lot fell vpon Ionah, that he might bee cast out of the ship, that as the ship was almost broken,
The lot fell upon Jonah, that he might be cast out of the ship, that as the ship was almost broken,
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but not altogether, so Ionah might be almost drowned, but not altogether, almost consumed, almost poysoned in the belly of the whale, but not altogether:
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:
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& that being in the double deepe duly humbled;
& that being in the double deep duly humbled;
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and as gold in a fornace, fined and fit for Gods workes, he might thence in a miraculous manner come foorth like Lazarus in his winding sheete, that he might glorifie God once againe, and couragiously crie against Niniuie.
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.
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And the lot fell vpon Ionah. The lot fallen vpon Ionah the Iustice of God (both manifesting the truth incorruptly,
And the lot fell upon Jonah. The lot fallen upon Jonah the justice of God (both manifesting the truth incorruptly,
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& chastising his disobedient seruant seuerely) did appeare:
& chastising his disobedient servant severely) did appear:
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but withal singular mercy shined, & the mariners minds were mollified, in that they sacrificed him not to Sathan,
but withal singular mercy shined, & the Mariners minds were mollified, in that they sacrificed him not to Sathan,
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but much more, that he by that meanes truly repented. In somuch that the old idolatrous mariners presently by him were cōuerted;
but much more, that he by that means truly repented. In So much that the old idolatrous Mariners presently by him were converted;
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and he cast into the sea, was not drowned; swallowed of the whale, & three dayes continuing therein, perished not, but miraculously was preserued,
and he cast into the sea, was not drowned; swallowed of the whale, & three days Continuing therein, perished not, but miraculously was preserved,
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& most graciously cast on land safe:
& most graciously cast on land safe:
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& lastly, crying against Niniuie that sinfull citie, had his preaching so mightily preuailing, that he wonderfully humbled them all.
& lastly, crying against Nineveh that sinful City, had his preaching so mightily prevailing, that he wonderfully humbled them all.
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This mercy was maruellous, this goodnesse of God to Ionah most glorious. For the Niniuites hearing;
This mercy was marvelous, this Goodness of God to Jonah most glorious. For the Niniuites hearing;
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Yet forty dayes, and Niniuie shall be ouerthrowne, first as the mariners had before done, beleeued the word of God,
Yet forty days, and Nineveh shall be overthrown, First as the Mariners had before done, believed the word of God,
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though they neuer heard it before.
though they never herd it before.
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If wee heard the word of God preached as the mariners & Niniuites did, with trembling hearts in the sense of Gods maiesty, it could not be but we shold feele the power of it liuely,
If we herd the word of God preached as the Mariners & Niniuites did, with trembling hearts in the sense of God's majesty, it could not be but we should feel the power of it lively,
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and be filled with all ioy in beleeuing speedily.
and be filled with all joy in believing speedily.
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But vneffectuall & fruitelesse is preaching, because there is nothing almost, but vnreuerent & sencelesse hearing.
But uneffectual & fruitless is preaching, Because there is nothing almost, but unreverent & senseless hearing.
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And why shold God teach the heedles to learn? why shold he giue pearls to dunghil cocks,
And why should God teach the heedless to Learn? why should he give Pearls to dunghill cocks,
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nay to very swine? But they beleeued the word asoone as they heard it, though they neuer heard it before:
nay to very Swine? But they believed the word asoone as they herd it, though they never herd it before:
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what doth that argue? Surely it sheweth, that the foolish and simple are more diligent & ready both to heare & receiue the word of God,
what does that argue? Surely it shows, that the foolish and simple Are more diligent & ready both to hear & receive the word of God,
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then those that are wise in their owne conceipt, or also in the view of the world.
then those that Are wise in their own conceit, or also in the view of the world.
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What saith Christ? The poore receiue the Gospell. What saith Paul? Not many rich, not many wise.
What Says christ? The poor receive the Gospel. What Says Paul? Not many rich, not many wise.
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For though we haue knowledge, if our knowledge be like the Pharisies, that is, in shew of sinceritie only, in counterfet holinesse,
For though we have knowledge, if our knowledge be like the Pharisees, that is, in show of sincerity only, in counterfeit holiness,
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& hollow harted friendship thorough hypocrisie, it had bin better for vs that wee had bin ignorant,
& hollow hearted friendship through hypocrisy, it had been better for us that we had been ignorant,
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for it will but leaue vs the more inexcusable.
for it will but leave us the more inexcusable.
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It will be found insufficiēt to saue vs, but sufficient the more fearefully to condemne vs,
It will be found insufficient to save us, but sufficient the more fearfully to condemn us,
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because we know our maisters will & do it not. Therefore as Peter said to Simon Magus, thy mony perish with thee:
Because we know our masters will & do it not. Therefore as Peter said to Simon Magus, thy money perish with thee:
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so will the Lord say vnto such, thy knowledge perish with thee, seeing it is fruitlesse.
so will the Lord say unto such, thy knowledge perish with thee, seeing it is fruitless.
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But when Niniuie had beleeued God, what did they secondly? they speedily, they notably repented, they proclamed a fast, they put on sackcloth, they humbled themselues before the Lord, they earnestly besought him to turne away his wrath from their wofull Citie.
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.
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Ionah preaching at Niniuie, crying against it, seemeth to haue humbled them, and that without a miracle (without which, scant any doctrine is of credit among Gentiles,) not only within fortie but within foure dayes: Jonah preaching At Nineveh, crying against it, seems to have humbled them, and that without a miracle (without which, scant any Doctrine is of credit among Gentiles,) not only within fortie but within foure days:
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much within forty daies, he conuerteth Niniuie, ruffling Niniuie, old and idolatrous Niniuie, long before forty daies bee ended, the seede is sowne, growne, increased mightily,
much within forty days, he Converts Nineveh, ruffling Nineveh, old and idolatrous Nineveh, long before forty days be ended, the seed is sown, grown, increased mightily,
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and full ripe, in a soyle in reason most barren. Sow therefore ye seedmen where you are set.
and full ripe, in a soil in reason most barren. Sow Therefore you seedmen where you Are Set.
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If ye sow chearefully, ye shall reape plentiouslie in due time. Faint not, say not, I haue a stonie, or a starued, or a thornie ground: Niniuie repents in sackcloth.
If you sow cheerfully, you shall reap plenteously in due time. Faint not, say not, I have a stony, or a starved, or a thorny ground: Nineveh repents in Sackcloth.
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In which willing submission of theirs, & speedie liuelie repentance at the words of the Prophet,
In which willing submission of theirs, & speedy lively Repentance At the words of the Prophet,
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after he had bin three daies and three nights in the whales belly, the calling of the Gentiles by Christ,
After he had been three days and three nights in the Whale's belly, the calling of the Gentiles by christ,
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after he had bin three daies & three nights in the bowels of the earth, might well be signified.
After he had been three days & three nights in the bowels of the earth, might well be signified.
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For they no lesse willingly then the Niniuites, submitted themselues to the Gospel preached: no lesse speedily, and peraduenture more truly repented.
For they no less willingly then the Niniuites, submitted themselves to the Gospel preached: no less speedily, and Peradventure more truly repented.
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For though now they thus wōderfully humbled thēselues, not the fearful multitude only, but the richest & greatest, the nobles & king also, & so al escaped now:
For though now they thus wonderfully humbled themselves, not the fearful multitude only, but the Richest & greatest, the Nobles & King also, & so all escaped now:
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soone after they returned to their vomit, & neuer ceased to ad sin to sin, till they were by often wars miserably wasted,
soon After they returned to their vomit, & never ceased to and since to since, till they were by often wars miserably wasted,
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& at lēgth fulfilling the prophesie of Nahum, vtterly cōsumed.
& At length fulfilling the prophesy of Nahum, utterly consumed.
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Therfore, first for the cōfort of the Godly, since Ahab hūbled himself before the Lord, Ahab I say that had done exceeding abhominably, in following Idols, 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,
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& sold himselfe to worke wickednesse in the sight of the Lord, submitted himselfe vnder the hāds of God, fasting in sackcloth,
& sold himself to work wickedness in the sighed of the Lord, submitted himself under the hands of God, fasting in Sackcloth,
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though he did al in hipocrisie, had not the euil threatned brought vpō him in his daies, seeing Roboam, & the princes of Israel who had forsakē the Lord,
though he did all in hypocrisy, had not the evil threatened brought upon him in his days, seeing Rehoboam, & the Princes of Israel who had forsaken the Lord,
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& the whole tribe of Iudah, which wrought wickednesse in the sight of the Lord,
& the Whole tribe of Iudah, which wrought wickedness in the sighed of the Lord,
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& prouoked him more with their sins, then all that their fathers had done, humbling thēselues before the Lord,
& provoked him more with their Sins, then all that their Father's had done, humbling themselves before the Lord,
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& confessing him iust, had not the wrath of the Lord powred vpon thē, by Shishak king of Egypt were not destroied,
& confessing him just, had not the wrath of the Lord poured upon them, by shishak King of Egypt were not destroyed,
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but shortly deliuered, yea also things prospered in Iudah, though the Lord had threatned to leaue thē in the hands of Shishack, albeit they truly repented not:
but shortly Delivered, yea also things prospered in Iudah, though the Lord had threatened to leave them in the hands of Shishack, albeit they truly repented not:
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lastly, for as much as Niniuie that blodie citie, full of lies & robbery, the beautiful harlot, with multitude of fornications, that mistresse of witchchrafts, which sold the people through her whoredoms,
lastly, for as much as Nineveh that bloody City, full of lies & robbery, the beautiful harlot, with multitude of fornications, that mistress of witchchrafts, which sold the people through her whoredoms,
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& the natiōs through her witchcrafts, hūbling thēselues with fasting, & putting on of sackcloth, the Lord repēted of the euil he had threatned thē, & did it not:
& the Nations through her witchcrafts, humbling themselves with fasting, & putting on of Sackcloth, the Lord repented of the evil he had threatened them, & did it not:
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how assured may we be, that whatsoeuer iudgemēt the Lord threatneth vs & howsoeuer he threatē it, it shall not light on vs,
how assured may we be, that whatsoever judgement the Lord threatens us & howsoever he threaten it, it shall not Light on us,
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whē we vnfainedly hūble our selues in true fasting, turning frō our euil waies, & from the heart vowing to serue God in al holinesse? For this is the cleare promise of the faithfull God;
when we unfeignedly humble our selves in true fasting, turning from our evil ways, & from the heart vowing to serve God in all holiness? For this is the clear promise of the faithful God;
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If I shut the heauen that there be no raine, or if I cōmand the grashopper to deuoure the land, or if I send a pestilence among my people: 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:
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If my people among whom my name is called vpon do humble thēselues, & pray, & seek my presence, & turne frō their wicked waies:
If my people among whom my name is called upon doe humble themselves, & pray, & seek my presence, & turn from their wicked ways:
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thē wil I heare in heauē, & be merciful to their sin, & heale their lād. them will I hear in heaven, & be merciful to their since, & heal their land.
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Againe, as generally most plainly saith iust Iehouah:
Again, as generally most plainly Says just Jehovah:
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I wil speake suddēly against a nation, or against a kingdom (saying) I will plucke it vp, I will speak suddenly against a Nation, or against a Kingdom (saying) I will pluck it up,
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& roote it out, & destroy it:
& root it out, & destroy it:
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but if this natiō against which I haue pronounced this, turne frō their wickednesse, I wil repēt of the plague that I thought to bring vpō thē. but if this Nation against which I have pronounced this, turn from their wickedness, I will Repent of the plague that I Thought to bring upon them.
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Let vs thē, ô beloued of the Lord, whosoeuer loue the Lord Iesus, be careful to fulfill the condition,
Let us them, o Beloved of the Lord, whosoever love the Lord Iesus, be careful to fulfil the condition,
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& then confident, nor doubting of the performāce of the promise, by somuch the more, by how much the fewer we be,
& then confident, nor doubting of the performance of the promise, by So much the more, by how much the fewer we be,
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and by how much the longer and clearer the Lord hath threatned most terrible iudgements.
and by how much the longer and clearer the Lord hath threatened most terrible Judgments.
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Now for the terror of the vngodly, as manie of them as repent only when Gods hand is vpon them,
Now for the terror of the ungodly, as many of them as Repent only when God's hand is upon them,
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and then humble themselues outwardly only, & that but only whē the fiercenesse of his wrath appeareth,
and then humble themselves outwardly only, & that but only when the fierceness of his wrath appears,
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or else after they haue escaped the feared iudgement, fall to their wonted wickednesse againe:
or Else After they have escaped the feared judgement, fallen to their wonted wickedness again:
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let thē be sure the strong & iust God, that consumed Niniuie slidden blacke, will ouertake them also in his wrath,
let them be sure the strong & just God, that consumed Nineveh slidden black, will overtake them also in his wrath,
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& for euer turne thē ouer to easelesse woe.
& for ever turn them over to easeless woe.
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For the greatnesse, the beauty, the strength, and riches of Niniuie, could not withstand the hand of God,
For the greatness, the beauty, the strength, and riches of Nineveh, could not withstand the hand of God,
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or keepe it from destructiō, but rather furthered, & hastened it.
or keep it from destruction, but rather furthered, & hastened it.
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For with the more excellent ornaments that it was adorned by the Lord, the more hainous & grieuous in his sight was the abuse of them.
For with the more excellent Ornament that it was adorned by the Lord, the more heinous & grievous in his sighed was the abuse of them.
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Therefore the hugenesse, or the strength of this or any other Citie cannot saue it from the iudgement of God, being sinnefull in his sight. Great Sodome is destroyed: great Ierico is destroyed: great Niniuie is destroyed:
Therefore the hugeness, or the strength of this or any other city cannot save it from the judgement of God, being sinful in his sighed. Great Sodom is destroyed: great Jericho is destroyed: great Nineveh is destroyed:
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great Ierusalem is destroyed, & great Rome the roome of all vncleane spirits, stayeth for her destruction,
great Ierusalem is destroyed, & great Room the room of all unclean spirits, stays for her destruction,
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like a whore that stayeth for her punishment till she be deliuered, and al these were and shalbe punished for vnthankfulnesse & contempt of the word of God.
like a whore that stays for her punishment till she be Delivered, and all these were and shall punished for unthankfulness & contempt of the word of God.
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Yet Niniuie, Ierico Sodome, nor Rome, haue had halfe the preaching that we haue had yet we are vnthankfull too, thē what haue we to look for,
Yet Nineveh, Jericho Sodom, nor Room, have had half thee preaching that we have had yet we Are unthankful too, them what have we to look for,
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but when Sodom was burned, Zoar stood safe: whē Ierusalē was destroied, Bethelē stood stil:
but when Sodom was burned, Zoar stood safe: when Ierusalē was destroyed, Bethelen stood still:
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so the Lord doth alwayes prouide for his people, though he make neuer so great a slaughter & destruction amongst his enemies.
so the Lord does always provide for his people, though he make never so great a slaughter & destruction among his enemies.
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For the Lord because of his couenāt doth alwayes prouide for his chosen, although they be but a remnant like the gleaning after haruest,
For the Lord Because of his Covenant does always provide for his chosen, although they be but a remnant like the gleaning After harvest,
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or like a cluster of grapes on the top of the vine after the vintage,
or like a cluster of grapes on the top of the vine After the vintage,
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& though there be neuer so great calamity or troble, as we see in the booke of Genesis. 45. chap:
& though there be never so great calamity or trouble, as we see in the book of Genesis. 45. chap:
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whē there was a great time of dearth & scarcity to come vpon the lād where Iacob was, the Lord had sent Ioseph to prouide for his father Iacob, lest he shold want bread, he or any of his sons, & folkes;
when there was a great time of dearth & scarcity to come upon the land where Iacob was, the Lord had sent Ioseph to provide for his father Iacob, lest he should want bred, he or any of his Sons, & folks;
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and so ordered the matter, that Ioseph was treasurer ouer all the corne in Egypt.
and so ordered the matter, that Ioseph was treasurer over all the corn in Egypt.
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And so among the Turks and Spaniards and infidels, the Lord wil find meanes to do them good which vnfainedly loue him,
And so among the Turks and Spanish and Infidels, the Lord will find means to do them good which unfeignedly love him,
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and in the dungeon, in prison, and in bondes, yea and in death, the godly shal find God. FINIS.
and in the dungeon, in prison, and in bonds, yea and in death, the godly shall find God. FINIS.
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THE TRVMPET OF THE SOVLE SOVNDING TO IVDGEMENT. By Henry Smith. Ecclesiastes. 11. Chap. 9. verse. The text.
THE TRUMPET OF THE SOLVE SOVNDING TO JUDGEMENT. By Henry Smith. Ecclesiastes. 11. Chap. 9. verse. The text.
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Reioyce O young man in thy youth: and let thy hart be mery in thy young dayes:
Rejoice Oh young man in thy youth: and let thy heart be merry in thy young days:
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follow the wayes of thine owne hart, and the lustes of thine eyes: But remember for all these thinges thou must come to iudgement.
follow the ways of thine own heart, and the lusts of thine eyes: But Remember for all these things thou must come to judgement.
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WHen I should haue preached vnder the crosse, I mused what text to take in hand to please all,
WHen I should have preached under the cross, I mused what text to take in hand to please all,
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and to keepe my selfe out of daunger:
and to keep my self out of danger:
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and musing, I could not finde anie text in the scripture that did not reprooue sinne,
and musing, I could not find any text in the scripture that did not reprove sin,
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vnlesse it were in the Apocrypha, which is not of the scripture: this text bids them that be voluptuous, be voluptuous still:
unless it were in the Apocrypha, which is not of the scripture: this text bids them that be voluptuous, be voluptuous still:
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let them that be vaine glorious, be vaine glorious still: let them that be couetous, be couetous still:
let them that be vain glorious, be vain glorious still: let them that be covetous, be covetous still:
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let them that be drunkards, be drunkards still: let them that be swearers, be swearers still:
let them that be drunkards, be drunkards still: let them that be swearers, be swearers still:
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let them that be wantons, be wantons still: let them that be careles prelates, be careles stil:
let them that be wantons, be wantons still: let them that be careless Prelates, be careless still:
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let them that be vsurers, be vsurers stil:
let them that be usurers, be usurers still:
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but saith Salomō, Remember thy end, that thou shalt be called to iudgemētat at the last for all together.
but Says Salomō, remember thy end, that thou shalt be called to iudgementat At the last for all together.
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This is the counsel of Salomō the wisest then liuing:
This is the counsel of Salomō the Wisest then living:
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what a counsell is this for a wise man, such a one as was Salomon?
what a counsel is this for a wise man, such a one as was Solomon?
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In the beginning of his booke he saith, All is vanitie, and in the end he saith, Feare God and keepe his commaundements, in the 12. Chapter he saith, Remember thy maker in the dayes of thy youth:
In the beginning of his book he Says, All is vanity, and in the end he Says, fear God and keep his Commandments, in the 12. Chapter he Says, remember thy maker in the days of thy youth:
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But heere hee saith, Reioyce O young man in thy youth Here hee speaketh like an epicure, which saith, Eate, drinke, and be merry:
But Here he Says, Rejoice Oh young man in thy youth Here he speaks like an epicure, which Says, Eat, drink, and be merry:
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here he counsels, and here hee mockes: yet not after the manner of scorners, although they deserued it in shewing their foolishnes,
Here he Counsels, and Here he mocks: yet not After the manner of Scorner's, although they deserved it in showing their foolishness,
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as it is in the first of the Prouerbes, He laughed at the wicked in derision:
as it is in the First of the Proverbs, He laughed At the wicked in derision:
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As in the 2. Psalme, God seeing vs follow our owne wayes. For when he bids vs pray, we play:
As in the 2. Psalm, God seeing us follow our own ways. For when he bids us pray, we play:
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and when hee bids vs runne, we stand still: and when he bids vs fast, we feast:
and when he bids us run, we stand still: and when he bids us fast, we feast:
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and send for vanities to make vs sport: then he laughes at our destruction.
and send for vanities to make us sport: then he laughs At our destruction.
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Therefore when Salomon giueth a sharpe reproofe, and maketh you ashamed in a word, he scoffingly bids you doe it againe,
Therefore when Solomon gives a sharp reproof, and makes you ashamed in a word, he scoffingly bids you do it again,
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like a Schoolemaster which beateth his Scholler for playing the truant, hee biddeth him play the truant againe.
like a Schoolmaster which beats his Scholar for playing the truant, he bids him play the truant again.
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O this is the bitterest reproofe of all.
O this is the Bitterest reproof of all.
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But least any Libertine should misconster Salomon, and say that he bids vs be merry and make much of our selues,
But least any Libertine should misconstrue Solomon, and say that he bids us be merry and make much of our selves,
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therefore he shutteth it vp with a warchword, and setteth a bridle before his lips,
Therefore he shutteth it up with a warchword, and sets a bridle before his lips,
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and reproueth it as hee speaketh it before hee goeth any further, and saith, But remember that for all these thinges, thou must come to iudgement.
and Reproveth it as he speaks it before he Goes any further, and Says, But Remember that for all these things, thou must come to judgement.
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But if wee will vnderstand his meaning, hee meaneth when hee saith, Reioyce, O young man, Repent O young man in thy youth,
But if we will understand his meaning, he means when he Says, Rejoice, Oh young man, repent Oh young man in thy youth,
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and when he saith, Let thy hart cheere thee, let thy sinnes greeue thee: for he meaneth other-wise then he speaketh:
and when he Says, Let thy heart cheer thee, let thy Sins grieve thee: for he means otherwise then he speaks:
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he speaketh like Michai in the booke of Kings 2. chap. Go vp and prosper, or like as Ezechiel, Go vp and serue other gods, or as Saint Iohn speaketh in the Reuelation, Let them that bee wicked, be wicked still.
he speaks like Michai in the book of Kings 2. chap. Go up and prosper, or like as Ezechiel, Go up and serve other God's, or as Saint John speaks in the Revelation, Let them that be wicked, be wicked still.
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But if there were no iudgement day, that were a merrye world:
But if there were no judgement day, that were a merry world:
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therefore saith Salomon, When thou art in thy pleasures flaunting in the fieldes, and in thy braue ruffes and amongst thy louers, with thy smiling lookes, thy wanton talke and merry iestes, with thy pleasant games and loftie lookes;
Therefore Says Solomon, When thou art in thy pleasures flaunting in the fields, and in thy brave ruffs and among thy lovers, with thy smiling looks, thy wanton talk and merry jests, with thy pleasant games and lofty looks;
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Remember for all these thinges thou shalt come to iudgement. Whilest the theefe stealeth, the hempe groweth, and the hooke is couered within the baite: remember for all these things thou shalt come to judgement. Whilst the thief steals, the hemp grows, and the hook is covered within the bait:
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we sit downe to eate, and rise vp to play, and from playe to sleepe, and a hundreth yeeres is counted little enough to sin in:
we fit down to eat, and rise up to play, and from play to sleep, and a Hundredth Years is counted little enough to sin in:
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but how many sinnes thou hast set on the score, so many kindes of punishments shall be prouided for thee:
but how many Sins thou hast Set on the score, so many Kinds of punishments shall be provided for thee:
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How many yeeres of pleasure thou hast taken, so many yeeres of paine: how many drams of delight, so many poundes of dolor:
How many Years of pleasure thou hast taken, so many Years of pain: how many drams of delight, so many pounds of dolour:
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when iniquitie hath plaid her parte, vengeance leapes vpon the stage: the comedie is short but the tragedie is longer:
when iniquity hath played her part, vengeance leaps upon the stage: the comedy is short but the tragedy is longer:
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the blacke guarde shall attend vpon you, you shall eate at the table of sorrowe,
the black guard shall attend upon you, you shall eat At the table of sorrow,
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and the crowne of death shall be vpon your heads, manie glistering faces looking on you,
and the crown of death shall be upon your Heads, many glistering faces looking on you,
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and this is the feare of sinners:
and this is the Fear of Sinners:
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when the deuill hath entised them to sinne, hee presumeth like the olde Prophet in the booke of Kings, who when he had entised the yong Prophet contrary to the commaundement of God, to turne home with him and to eate and drinke, he cursed him for his labour,
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 labour,
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because hee disobeyed the commaundement of the Lord, and so a Lyon deuoured him by the way.
Because he disobeyed the Commandment of the Lord, and so a lion devoured him by the Way.
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The foolish virgins thinke that their oyle wil neuer be spent: so Dina stragled abroad, whilest she was defloured:
The foolish Virgins think that their oil will never be spent: so Dinah straggled abroad, whilst she was deflowered:
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what a thing is this to say reioyce, and then repent? what a blanke to say, take thy pleasure,
what a thing is this to say rejoice, and then Repent? what a blank to say, take thy pleasure,
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and then thou shalt come to iudgement? It is as if he should say, steale & be hanged, steale & thou darest, strangle sin in thy cradle,
and then thou shalt come to judgement? It is as if he should say, steal & be hanged, steal & thou Darest, strangle since in thy cradle,
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for all the wisedome in the world will not help thee else:
for all the Wisdom in the world will not help thee Else:
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but thou shalt bee in admiration like dreamers which dreame strange things, and knowe not how they come.
but thou shalt be in admiration like dreamers which dream strange things, and know not how they come.
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He saith, Remember iudgement: if thou remember alwayes, then thou shalt haue little list to sinne:
He Says, remember judgement: if thou Remember always, then thou shalt have little list to sin:
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if thou remember this, then thou shalt haue little list to fall downe to the diuell,
if thou Remember this, then thou shalt have little list to fallen down to the Devil,
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though hee would giue thee all the world, and the glory thereof.
though he would give thee all the world, and the glory thereof.
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Salomon saith, the weede groweth from a weede to a cockle, from a cockle to a bramble, from a bramble to a brier, from a brier to a thorne:
Solomon Says, the weed grows from a weed to a cockle, from a cockle to a bramble, from a bramble to a brier, from a brier to a thorn:
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Lying breedes periurie, periury breedes hautines of hart: haughtines of hart breeds contempt: contempt breedes obstinacie and brings forth much euill.
Lying breeds perjury, perjury breeds haughtiness of heart: haughtiness of heart breeds contempt: contempt breeds obstinacy and brings forth much evil.
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And this is the whole progresse of sinne, he groweth from a lyar to a theefe, from a theefe to a murtherer,
And this is the Whole progress of sin, he grows from a liar to a thief, from a thief to a murderer,
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and neuer leaueth vntill hee haue searched all the roomes in hell, and yet he is neuer satisfied, the more he sinneth, the more he searcheth to sinne:
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 Searches to sin:
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when he hath deceiued, nay he hath not deceiued thee: assoone as he hath that he desireth, he hath not that he desireth:
when he hath deceived, nay he hath not deceived thee: As soon as he hath that he Desires, he hath not that he Desires:
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whē he hath left fighting, hee goeth to fighting againe:
when he hath left fighting, he Goes to fighting again:
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yet a little and a little more, and so wee flit from one sinne to another.
yet a little and a little more, and so we flit from one sin to Another.
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While I preach, you heare iniquitie in gender within you, and will breake forth as soone as you are gone. So Christ wept, Ierusalem laughed:
While I preach, you hear iniquity in gender within you, and will break forth as soon as you Are gone. So christ wept, Ierusalem laughed:
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Adam brake one, and we brake ten, like children which laugh and crye, so as if wee kept a shop of vices,
Adam brake one, and we brake ten, like children which laugh and cry, so as if we kept a shop of vices,
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now this sinne, and then that, from one sinne to another. O remember thy end saith Salomon, and that thou must come to iudgement.
now this sin, and then that, from one sin to Another. Oh Remember thy end Says Solomon, and that thou must come to judgement.
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What shall become of them that haue tried them most? be condemned most: Reioyce O young man in thy youth.
What shall become of them that have tried them most? be condemned most: Rejoice Oh young man in thy youth.
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But if thou marke Salomon, he harpes vpon one string, he doubles it againe and againe, to shewe vs thinges of his owne experience,
But if thou mark Solomon, he harps upon one string, he doubles it again and again, to show us things of his own experience,
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because we are so forgetfull thereof in our selues, like the dreamer that forgetteth his dreame, and the swearer his swearing.
Because we Are so forgetful thereof in our selves, like the dreamer that forgetteth his dream, and the swearer his swearing.
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So wee beg of euery vncleane spirit, vntill wee haue bumbasted our selues vp to the throat, filling euery corner of ourhartes with all vncleannes,
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,
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and then we are like the dogge that commeth out of the sinck, and maketh euery one as foule as himselfe:
and then we Are like the dog that comes out of the sink, and makes every one as foul as himself:
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therefore saith Salomon, If any one wil learne the way to hell, let him take his pleasure.
Therefore Says Solomon, If any one will Learn the Way to hell, let him take his pleasure.
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Me thinks I see the dialogue betweene the flesh and the spirit, the worst speaketh first,
Me thinks I see the dialogue between the Flesh and the Spirit, the worst speaks First,
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and the flesh saith, Soule, take thine ease, eate, drinke, and goe braue, lye soft, what else should you doe but take your pleasure, thou knowest what a pleasant fellow I haue bene vnto thee, thou knowest what dilight thou hast had by my meanes:
and the Flesh Says, 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 be unto thee, thou Knowest what dilight thou hast had by my means:
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but the Soule commeth in, burdened with that which hath bene spoken before, and saith, I pray thee remember iudgement, thou must giue account for all these thinges,
but the Soul comes in, burdened with that which hath be spoken before, and Says, I pray thee Remember judgement, thou must give account for all these things,
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for vnlesse you repent, you shall surely perish:
for unless you Repent, you shall surely perish:
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no saith the flesh, Talke not of such graue matters, but tell me of fine matters, of soft beds and pleasant things,
no Says the Flesh, Talk not of such graven matters, but tell me of fine matters, of soft Beds and pleasant things,
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and talke me of braue pastimes, Apes, Beares, and Puppits, for I tell thee the forbidden fruite is sweetest of all fruites,
and talk me of brave pastimes, Apes, Bears, and Puppets, for I tell thee the forbidden fruit is Sweetest of all fruits,
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for I doe not like of your telling mee of iudgement:
for I do not like of your telling me of judgement:
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but take thou thy iewels, thy instrument, and all the stringes of vanitie will strike at once,
but take thou thy Jewels, thy Instrument, and all the strings of vanity will strike At once,
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for the flesh loues to be braue, and tread vpon corkes, it cannot tell of what fashion to be of,
for the Flesh loves to be brave, and tread upon corks, it cannot tell of what fashion to be of,
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and yet to be of the new fashion. Reioyce O young man in thy youth.
and yet to be of the new fashion. Rejoice Oh young man in thy youth.
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O this goes braue, for while wickednes hath cast his rubs, and vengeance castes his spurres and his foote,
Oh this Goes brave, for while wickedness hath cast his rubs, and vengeance Cast his spurs and his foot,
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and thus she reeles and now shee tumbles, and then she falles, therefore this progresse is ended.
and thus she reels and now she tumbles, and then she falls, Therefore this progress is ended.
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Pleasure is but a spurre, riches but a thorne, glory but a blast, beautie but a flowre, sinne is but an hypocrite, honiein thy mouth, and poyson in thy stomacke:
Pleasure is but a spur, 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:
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therefore let vs come againe and aske of Salomon in good sooth, whether he meaneth in good earnest,
Therefore let us come again and ask of Solomon in good sooth, whither he means in good earnest,
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when he spake these wordes, O (saith Salomon) it is the best life in the world to goe braue, lie soft,
when he spoke these words, Oh (Says Solomon) it is the best life in the world to go brave, lie soft,
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and liue merilie, if there were no iudgement. and live merrily, if there were no judgement.
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But this iudgement mars all, it is like a dampe that puts out all the light,
But this judgement mars all, it is like a damp that puts out all the Light,
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and like a boxe that marreth all the ointment:
and like a box that marreth all the ointment:
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for if this be true, we haue spunne a faire threed, that wee must answere for all, that are not able to answere for one:
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:
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why Salomon maketh vs fooles, and giueth vs gawdes to play withall:
why Solomon makes us Fools, and gives us gawdes to play withal:
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what then, shall we not reioyce at all? yes, there is a godly mirth and if we could hit on it, which is called, Bee merrie and wise: Sara laughed, and was reprooued:
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: Sarah laughed, and was reproved:
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Abraham laughed, and was not reprooued. And thus much for the first part. But remember that for all these thinges thou shalt come to iudgement.
Abraham laughed, and was not reproved. And thus much for the First part. But Remember that for all these things thou shalt come to judgement.
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This verse is as it were a dialogue betwixt the flesh and the spirite, as the two counsellers:
This verse is as it were a dialogue betwixt the Flesh and the Spirit, as the two Counsellers:
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the worst is first, and the flesh speaketh proudlie, but the spirit comes in burdened with that which hath bene spoken.
the worst is First, and the Flesh speaks proudly, but the Spirit comes in burdened with that which hath be spoken.
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The flesh goeth laughing & singing to hell, but the spirit casteth rubs in his way,
The Flesh Goes laughing & singing to hell, but the Spirit Cast rubs in his Way,
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& puts him in minde of iudgement, that for all these thinges now ends reioyce, and heere comes in but:
& puts him in mind of judgement, that for all these things now ends rejoice, and Here comes in but:
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if this but were not, wee might reioyce still, if young men must for all the sportes of youth what then shall old men doe, being as they are now? surely if Salomon liued to see our olde men liue now,
if this but were not, we might rejoice still, if young men must for all the sports of youth what then shall old men do, being as they Are now? surely if Solomon lived to see our old men live now,
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as heere he saith of young men, so high as sinne rageth, yet vengeance sits aboue it, as high as high Babel.
as Here he Says of young men, so high as sin rages, yet vengeance sits above it, as high as high Babel.
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Mee thinkes I see a sword hang in the aire by a twine threed, and all the sonnes of men labour to burst it in sunder.
Me thinks I see a sword hang in the air by a twine thread, and all the Sons of men labour to burst it in sunder.
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There is a place in hell where the couetous Iudge sitteth, the greedie Lawier, the griping Landlord, the careles Bishops, the lustie youth, the wanton dames, the theefe, the robbers of the common-wealth, they are punished in this life because they euer sin as long as they could,
There is a place in hell where the covetous Judge Sitteth, the greedy Lawyer, the gripping Landlord, the careless Bishops, the lusty youth, the wanton dams, the thief, the robbers of the commonwealth, they Are punished in this life Because they ever sin as long as they could,
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while mercie was offered vnto them, therefore because they would not bee washed; they shall be drowned.
while mercy was offered unto them, Therefore Because they would not be washed; they shall be drowned.
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Now put together reioyce and remember: thou hast learned to be mery, now learne to bee wise:
Now put together rejoice and Remember: thou hast learned to be merry, now Learn to be wise:
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now therefore turne ouer a new leafe, and take a new lesson:
now Therefore turn over a new leaf, and take a new Lesson:
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for now Salomon mocketh not as he did before, therefore a checke to thy ruffes, a checke to thy cuffes, a checke to thy robes, a checke to thy golde, a checke to your riches, a checke to your beautie, a checke to your mucke, a checke to your graues:
for now Solomon mocks not as he did before, Therefore a check to thy ruffs, a check to thy cuffs, a check to thy robes, a check to thy gold, a check to your riches, a check to your beauty, a check to your muck, a check to your graves:
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wo from aboue, wo from below, wo to all the stringes of vanitie:
woe from above, woe from below, woe to all the strings of vanity:
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doest thou not now maruell that thou hadst not a feeling of sinne? for now thou seest Salomon saith true, thine owne hart can tell that it is wicked, but it cannot amend:
dost thou not now marvel that thou Hadst not a feeling of sin? for now thou See Solomon Says true, thine own heart can tell that it is wicked, but it cannot amend:
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therefore it is high time to amend: as Nathan commeth to Dauid after Belzebub, so commeth accusing conscience after sinne.
Therefore it is high time to amend: as Nathan comes to David After Belzebub, so comes accusing conscience After sin.
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Me thinkes that euery one should haue a feeling of sinne, though this day be like yesterday, and to morrow like to day,
Me thinks that every one should have a feeling of sin, though this day be like yesterday, and to morrow like to day,
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yet one day will come for all, and then woe, woe, woe, and nothing but darkenes:
yet one day will come for all, and then woe, woe, woe, and nothing but darkness:
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and though God came not to Adam vntill the euening, yet hee came:
and though God Come not to Adam until the evening, yet he Come:
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although the fire came not vpon Sodom vntill the euening, yet it came and so comes the Iudge although he be not yet come,
although the fire Come not upon Sodom until the evening, yet it Come and so comes the Judge although he be not yet come,
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though he haue leaden feete, hee hath iron handes: the arrow staieth and is not yet fallen, so is his wrath:
though he have leaden feet, he hath iron hands: the arrow stayeth and is not yet fallen, so is his wrath:
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the pit is digged, the fire kindled, and all thinges are made readie and prepared against that day, onely the small sentence is to come, which will not long tarrie.
the pit is dug, 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.
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You may not thinke to be like to the theefe that stealeth and is not seene:
You may not think to be like to the thief that steals and is not seen:
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nothing can be hid from him, and the Iudge followeth thee at the heeles:
nothing can be hid from him, and the Judge follows thee At the heals:
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and therefore whatsoeuer thou art looke about thee, and doe nothing but that thou wouldest doe openly,
and Therefore whatsoever thou art look about thee, and do nothing but that thou Wouldst do openly,
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for all thinges are opened vnto him: Sara may not thinke to laugh and not be seene:
for all things Are opened unto him: Sarah may not think to laugh and not be seen:
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Geheza may not thinke to lie and not bee knowne: they that will not come to the banquet, must stand at the doore.
Geheza may not think to lie and not be known: they that will not come to the banquet, must stand At the door.
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What, doe you thinke that God dooth not remember our sinnes which we doe not regarde? for while wee sinne, the score runs on,
What, do you think that God doth not Remember our Sins which we do not regard? for while we sin, the score runs on,
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and the Iudge setteth downe all in the table of remembrance, and his scrole reacheth vp to heauen. Item for lending to Vsury.
and the Judge sets down all in the table of remembrance, and his scroll reaches up to heaven. Item for lending to Usury.
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Item, for racking of rents Item, for deceiuing thy brethren. Item, for falshood in wares. Item, for starching thy ruffes. Item, for curling thy haire. Item, for painting thy face. Item, for selling of benefices.
Item, for racking of rends Item, for deceiving thy brothers. Item, for falsehood in wares. Item, for starching thy ruffs. Item, for curling thy hair. Item, for painting thy face. Item, for selling of Benefices.
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Item, for staruing of soules Item, for playing at cardes. Item, for sleeping in the Church.
Item, for starving of Souls Item, for playing At cards. Item, for sleeping in the Church.
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Item, for prophaning the Sabboth day.
Item, for profaning the Sabbath day.
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With a number more hath God to call to account, for euery one must answere for himselfe.
With a number more hath God to call to account, for every one must answer for himself.
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The fornicator for taking of filthie pleasure, O sonne, remember thou hast taken thy pleasure, take thy punishment.
The fornicator for taking of filthy pleasure, Oh son, Remember thou hast taken thy pleasure, take thy punishment.
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The careles Prelate, for murthering so many thousand Soules. The Landlord for getting money from his poore Tenants by racking of his rentes:
The careless Prelate, for murdering so many thousand Souls. The Landlord for getting money from his poor Tenants by racking of his rents:
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see the rest, all they shall come like a very sheepe, when the Trumpe shall sound,
see the rest, all they shall come like a very sheep, when the Trump shall found,
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and the heauen and earth shal come to iudgement against them: when the heauens shall vanish like a scrole, and the earth shall consume like fire,
and the heaven and earth shall come to judgement against them: when the heavens shall vanish like a scroll, and the earth shall consume like fire,
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and all the creatures standing against them:
and all the creatures standing against them:
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The rockes shall cleaue a sunder, and the mountaines shake, and the foundation of the earth shall tremble,
The Rocks shall cleave a sunder, and the Mountains shake, and the Foundation of the earth shall tremble,
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2407
and they shall say to the mountaines, couer vs, fall vpon vs and hide vs from the presence of his anger and wrath, whome wee haue not cared for to offend:
and they shall say to the Mountains, cover us, fallen upon us and hide us from the presence of his anger and wrath, whom we have not cared for to offend:
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but they shal not be couered & hid:
but they shall not be covered & hid:
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but then they shall goe the blacke way, to the snakes and serpents, to bee tormented of deuils for euer: O paine vnspeakeable!
but then they shall go the black Way, to the snakes and Serpents, to be tormented of Devils for ever: Oh pain unspeakable!
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and yet the more I expresse it, the more horrible it is, when you thinke of a torment passing all torments,
and yet the more I express it, the more horrible it is, when you think of a torment passing all torments,
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2411
and yet a torment passing all that: yet this torment is greater then them, and passing them all.
and yet a torment passing all that: yet this torment is greater then them, and passing them all.
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Imagine you see a sinner going to hell, and his somner gape at him, his acquaintance looke at him, the Angels shoute at him,
Imagine you see a sinner going to hell, and his somner gape At him, his acquaintance look At him, the Angels shout At him,
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2413
and the Saintes laugh at him, and the deuils raile at him, and many looke him in the face:
and the Saints laugh At him, and the Devils rail At him, and many look him in the face:
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and they that said they would liue and dye with him, forsake him, & leaue him to pay all the scores.
and they that said they would live and die with him, forsake him, & leave him to pay all the scores.
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2415
Then Iudas would restore his bribes. Esau woulde cast vp his pottage. Achan would cast downe his golde, and Gehezi would refuse his giftes. Nabuchadnezzar would be humbler.
Then Iudas 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.
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2416
Balam would bee faithfull, and the Prodigall sonne would be tame.
Balaam would be faithful, and the Prodigal son would be tame.
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Me thinkes I see Achan running about, where shall I hide my golde that I haue stolne, that it might not bee seene nor stand to appeare for a witnes against me?
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?
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And Iudas running to the high Priestes, saying:
And Iudas running to the high Priests, saying:
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2419
hold, take againe your money, I will none of it, I haue betrayed the innocent bloud.
hold, take again your money, I will none of it, I have betrayed the innocent blood.
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2420
And Esau crying for the blessing when it is too late, hauing sold his birth-right for a messe of pottage.
And Esau crying for the blessing when it is too late, having sold his birthright for a mess of pottage.
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2421
Woe, woe, woe, that euer we were borne.
Woe, woe, woe, that ever we were born.
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2422
O where is that Diues that would beleeue this, before he felt the fire in hell,
O where is that Diues that would believe this, before he felt the fire in hell,
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2423
or that would beleeue the poorest Lazarus in the worlde, to bee better then himselfe,
or that would believe the Poorest Lazarus in the world, to be better then himself,
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2424
before that dreadfull day come when they cannot helpe it, if they would neuer so faine,
before that dreadful day come when they cannot help it, if they would never so feign,
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2425
when repentance is too late? Herod shall then wish that he were Iohn Baptist.
when Repentance is too late? Herod shall then wish that he were John Baptist.
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2426
Pharaoh would wishe that hee were Moses, and Saul would wish that hee had bene Dauid.
Pharaoh would wish that he were Moses, and Saul would wish that he had be David.
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2427
Nabuchadnezzar, that he had bene Daniel. Hammon to haue bene Mardocheus.
Nebuchadnezzar, that he had be daniel. Hammon to have be Mordecai.
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Esau would wish to be Iacob, and Balam would wish he might dye the death of the righteous:
Esau would wish to be Iacob, and Balaam would wish he might die the death of the righteous:
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2429
then he will say, I will giue more then Ezekias: crye more then Esau: fast more then Moses: pray more then Daniel: weepe more then Mary Magdalen: suffer more stripes then Paul: abide more imprisonment then Michai:
then he will say, I will give more then Ezekias: cry more then Esau: fast more then Moses: pray more then daniel: weep more then Marry Magdalen: suffer more stripes then Paul: abide more imprisonment then Michai:
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2430
abide more crueltie then any mortall man would doe, that it might bee, Ite, goe ye curssed, might become yee blessed.
abide more cruelty then any Mortal man would do, that it might be, Item, go you cursed, might become ye blessed.
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2431
Yea, I would giue all the goods in the worlde, that I might escape this dreadfull day of wrath and iudgement,
Yea, I would give all the goods in the world, that I might escape this dreadful day of wrath and judgement,
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2432
and that I might not stand amongst the goe. O that I might liue a begger all my life, and a leaper.
and that I might not stand among the go. O that I might live a beggar all my life, and a leaper.
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2433
O that I might indure all plagues and sores from the top of the head, to the sole of the foote, susteine all sicknes and griefes, that I might escape this iudgement.
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 judgement.
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2434
The guiltie conscience cannot abide this day.
The guilty conscience cannot abide this day.
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2435
The sillie sheepe when shee is taken will not bleate, but you may carrie her and doe what you will with her, and shee will be subiect:
The silly sheep when she is taken will not bleat, but you may carry her and do what you will with her, and she will be Subject:
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2436
but the swine, if shee be once taken, shee will roare and crye, and thinkes shee is neuer taken but to bee slaine.
but the Swine, if she be once taken, she will roar and cry, and thinks she is never taken but to be slain.
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2437
So of all thinges, the guiltie conscience cannot abide to heare of this day, for they knowe that when they heare of it, they heare of their owne condemnation.
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.
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2438
I thinke if there were a generall collection made through the whole worlde, that there might bee no iudgement day,
I think if there were a general collection made through the Whole world, that there might be no judgement day,
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2439
then God would bee so rich, that all the world would goe a begging, and bee as a waste wildernes.
then God would be so rich, that all the world would go a begging, and be as a waste Wilderness.
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2440
Then the couetous Iudge would bring forth his bribes, then the craftie Lawier woulde fetch out his bagges:
Then the covetous Judge would bring forth his Bribes, then the crafty Lawyer would fetch out his bags:
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2441
the Vsurer would giue his gaine, and the idle seruant would dig vp his talent againe, & make a double thereof.
the Usurer would give his gain, and the idle servant would dig up his talon again, & make a double thereof.
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2442
But all the money in the world wil not serue for one sin, but the Iudge must answere for his bribes, hee that hath money, must answere how he came by it,
But all the money in the world will not serve for one since, but the Judge must answer for his Bribes, he that hath money, must answer how he Come by it,
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2443
& iust condemnatiō m• … ds come vpon euery soule of them, then shall the sinner be euer dying and neuer dead,
& just condemnation m• … ds come upon every soul of them, then shall the sinner be ever dying and never dead,
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2444
like the Salamander that is euer in the fire and neuer consumed.
like the Salamander that is ever in the fire and never consumed.
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2445
But if you come there, you may say as the Queene of Saba said of king Salomon, I beleeued the reporte that I he ard of thee in mine owne countrie,
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,
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2446
but the one halfe of thy wisedome was not tolde me.
but the one half of thy Wisdom was not told me.
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If you came there to see what is done, you may say, Now I beleeue the reporte that was told me in mine owne countrie concerning this place,
If you Come 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,
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2448
but the one halfe as now I feele, I haue not heard of:
but the one half as now I feel, I have not herd of:
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now chuse you whether you will reioyce, or remember whether you will stand amongst you blessed, or amongst you curssed:
now choose you whither you will rejoice, or Remember whither you will stand among you blessed, or among you cursed:
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2450
whether you will enter while the gate is open, or knocke in vaine when the gate is shut:
whither you will enter while the gate is open, or knock in vain when the gate is shut:
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2451
whether you wil seeke the Lord whilest he may be found, or be found of him when you would not be sought, being run into the bushes with Adam to hide your selues:
whither 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 your selves:
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whether you will take your heauen now here, or your hell then there:
whither you will take your heaven now Here, or your hell then there:
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or through tribulation to enter into the kingdome of God, and thus to take your hell now heere,
or through tribulation to enter into the Kingdom of God, and thus to take your hell now Here,
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or your heauen then there in the life to come with the blessed Saints & Angels so that heereafter you may leade a new life, putting on Iesus Christ and his righteousnesse. FINIS.
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 Iesus christ and his righteousness. FINIS.
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2455
THE SINFVLL MANS SEARCH.
THE SINFUL MANS SEARCH.
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Iob. 8. 5. 6. 7. 5 If thou wilt early seeke vnto God, and pray vnto the Almightie:
Job 8. 5. 6. 7. 5 If thou wilt early seek unto God, and pray unto the Almighty:
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2457
6 If thou bee pure and vpright: then surely hee will awake vnto thee, and make the habitation of thy righteousnesse prosperous.
6 If thou be pure and upright: then surely he will awake unto thee, and make the habitation of thy righteousness prosperous.
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2458
7 And though thy beginning be but small: yet thy latter end shall greatly increase.
7 And though thy beginning be but small: yet thy latter end shall greatly increase.
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2459
IN a sicke and euill affected bodie (dearely beloued) wee vsually see preparitiues ministred, that the maladies may bee made more fit and pliable to receiue wholsome medicines.
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.
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2460
The like, yea, and greater regard ought we to haue of our soules which being not crasie only,
The like, yea, and greater regard ought we to have of our Souls which being not crazy only,
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2461
or lightly affected with sinne, but sicke euen vnto death, had neede to be prepared with threats and exhortations, comforts and consolatiōs, one way or other, that they may be made fit, not to receiue the preparatiue,
or lightly affected with sin, but sick even unto death, had need to be prepared with Treats and exhortations, comforts and consolations, one Way or other, that they may be made fit, not to receive the preparative,
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2462
but the perfection of happie saluation.
but the perfection of happy salvation.
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And for this cause haue I made choise of this part of Scripture, as of a light to shine vnto vs in darkenesse, a direction to our steps,
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,
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and a lanthorne to our paths, while we wander through the boistrous waues of this wicked world.
and a lanthorn to our paths, while we wander through the boisterous waves of this wicked world.
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The text is plaine, and obiect to euerie mans capacitie, naturally budding vnto blossomes: The first containing our duetie which we are to performe towards God.
The text is plain, and Object to every men capacity, naturally budding unto blossoms: The First containing our duty which we Are to perform towards God.
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The second, Gods promises, if we performe this duty. Our duetie towards God, is implied in these three conditions.
The second, God's promises, if we perform this duty. Our duty towards God, is implied in these three conditions.
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First, If thou wilt early seeke vnto God. Secondly, If thou wilt pray vnto the Almighty.
First, If thou wilt early seek unto God. Secondly, If thou wilt pray unto the Almighty.
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Thirdly, If thou bee pure and vpright: so that the whole consisteth on these three poynts.
Thirdly, If thou be pure and upright: so that the Whole Consisteth on these three points.
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First, what it is that God requireth, namely a diligent and speedy search, in these wordes, If thou wilt seeke early.
First, what it is that God requires, namely a diligent and speedy search, in these words, If thou wilt seek early.
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Secondly, how thy search is to be made in prayer, in these wordes: If thou wilt pray to the Almighty.
Secondly, how thy search is to be made in prayer, in these words: If thou wilt pray to the Almighty.
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Thirdlie, what effect these thinges ought to worke in vs, a puritie and sinceritie of life, in these words, If thou be pure and vpright.
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.
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As our duety towards God consisteth in three points: so Gods blessings towards vs, is also three-fold answerable to the same.
As our duty towards God Consisteth in three points: so God's blessings towards us, is also threefold answerable to the same.
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First, for seeking, he promiseth, he will awake vnto thee. Secondly, for praying vnto him, he will make the habitations of thy righteousnesse prosperous.
First, for seeking, he promises, he will awake unto thee. Secondly, for praying unto him, he will make the habitations of thy righteousness prosperous.
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Thirdly, for being pure and vpright, he will make thy latter end increase exceedingly: yea, though thy beginning be but small.
Thirdly, for being pure and upright, he will make thy latter end increase exceedingly: yea, though thy beginning be but small.
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First therefore concerning the search, it is a worke both in desire and labour to bee ioyned to God.
First Therefore Concerning the search, it is a work both in desire and labour to be joined to God.
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In the Psalme this standeth for the burthen of the song: They called vpon the Lord in the time of their trouble, and hee deliuered them.
In the Psalm this Stands for the burden of the song: They called upon the Lord in the time of their trouble, and he Delivered them.
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It is but Aske and haue, seeke and finde, knocke and it shall bee opened vnto you.
It is but Ask and have, seek and find, knock and it shall be opened unto you.
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Sauing that here these things are to bee regarded, to wit, how, by whom, and when we must seeke the Lord.
Saving that Here these things Are to be regarded, to wit, how, by whom, and when we must seek the Lord.
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How? First, faithfully, for if yee haue but as much as a graine of mustard seede,
How? First, faithfully, for if ye have but as much as a grain of mustard seed,
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and say vnto this mountaine, Remoue, it shall remoue, and nothing shall be vn possible vnto you. and say unto this mountain, Remove, it shall remove, and nothing shall be un possible unto you.
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Then next hubly, for it is the humble petition that pearceth the skies, & that shewed the Publican to depart home to his house more iustified then the boasting Pharisie:
Then next Hubble, for it is the humble petition that pierceth the skies, & that showed the Publican to depart home to his house more justified then the boasting Pharisee:
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and they alone that be humble and meeke, finde rest for their soules.
and they alone that be humble and meek, find rest for their Souls.
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And last of all, continually, for wee must not faint in well doing, because the reward is not promised to him that doth, but to him that continueth to doe.
And last of all, continually, for we must not faint in well doing, Because the reward is not promised to him that does, but to him that Continueth to do.
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But wee may long seeke and neuer finde, except wee seeke the Father by the Sonne:
But we may long seek and never find, except we seek the Father by the Son:
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For no man knoweth the Father, but the Sonne, and hee to whome the Sonne shall disclose him: he is the way, the trueth, For no man Knoweth the Father, but the Son, and he to whom the Son shall disclose him: he is the Way, the truth,
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and the life, and no man commeth to the Father but by him. There is one God and one mediatour betwixt God and man, the man Christ Iesus. and the life, and no man comes to the Father but by him. There is one God and one Mediator betwixt God and man, the man christ Iesus.
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So that if wee sinne, wee haue an aduocate, Iesus Christ the iust, and hee is the propitiation for our sinnes:
So that if we sin, we have an advocate, Iesus christ the just, and he is the propitiation for our Sins:
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onely let vs seeke the Lord while he may be found.
only let us seek the Lord while he may be found.
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And to this ende the worde Seeking is vsed in this place, that we may learne, that as the heauens and the planets,
And to this end the word Seeking is used in this place, that we may Learn, that as the heavens and the planets,
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and the whole frame of nature were ordained to finish their course by motions and operation:
and the Whole frame of nature were ordained to finish their course by motions and operation:
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so man, as he was ordained to a most blessed and happie end, should attaine thereunto, not by slouth and idlenesse,
so man, as he was ordained to a most blessed and happy end, should attain thereunto, not by sloth and idleness,
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but by an earnest seeking of the same.
but by an earnest seeking of the same.
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The kingdome of heauen is like a treasure, which cannot bee found without seeking and digging.
The Kingdom of heaven is like a treasure, which cannot be found without seeking and digging.
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It is like the precious pearle, for which the wise Marchant was content not onely to seeke,
It is like the precious pearl, for which the wise Merchant was content not only to seek,
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but to sell all that he had, to buy it.
but to fell all that he had, to buy it.
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God hath placed vs here in this world as husbandmen to plough vp the fallowe of our hearts:
God hath placed us Here in this world as husbandmen to plough up the fallow of our hearts:
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as labourers to worke in his vineyard: as trauellers to seeke a countrey:
as labourers to work in his vineyard: as travellers to seek a country:
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as souldiers to fight the battell of the Lorde against the flesh, the world, and the diuell.
as Soldiers to fight the battle of the Lord against the Flesh, the world, and the Devil.
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And for this purpose hath hee proposed vnto vs an vntilled land, a vineyarde, a triple enemie to fight against:
And for this purpose hath he proposed unto us an untilled land, a vineyard, a triple enemy to fight against:
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that wee might remember, that wee must till the ground, if wee vvill reape the fruite:
that we might Remember, that we must till the ground, if we will reap the fruit:
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that we must prune the vine, if wee will drinke of the grape: that we must fight if we will ouercome.
that we must prune the vine, if we will drink of the grape: that we must fight if we will overcome.
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He that tilleth the land (sayth the wise man) shall bee satitfied with breade, He that Tilleth the land (say the wise man) shall be satitfied with bread,
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but hee that followeth idlenesse, shall be filled with pouertie. but he that follows idleness, shall be filled with poverty.
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Idlenesse is a moath or canker of the minde, and the fruites thereof are wicked cogitations, euill affections, and worse actions:
Idleness is a moath or canker of the mind, and the fruits thereof Are wicked cogitations, evil affections, and Worse actions:
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corrupt trees without fruite, twise dead, and plucked vp by the rootes, engendering in the minde a loathing of God and godlines.
corrupt trees without fruit, twice dead, and plucked up by the roots, engendering in the mind a loathing of God and godliness.
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Eschue therefore idlenesse, I beseech ye, and by the want ye finde in others, learne instructions for your selues.
Eschew Therefore idleness, I beseech you, and by the want you find in Others, Learn instructions for your selves.
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Be not forgetfull how busie your enemy is, if he finde ye idle: first hee putteth ye in minde of some vanitie: then offereth opportunity to practise: then hee craueth consent;
Be not forgetful how busy your enemy is, if he find you idle: First he putteth you in mind of Some vanity: then Offereth opportunity to practise: then he craveth consent;
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and if yee grant him that, he triumpheth by adding practise: hee leaueth no meanes vnattempted, whereby he may subuert and bring ye to perdition.
and if ye grant him that, he Triumpheth by adding practice: he Leaveth not means unattempted, whereby he may subvert and bring you to perdition.
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To one (as to Eua) hee promiseth the knowledge of good and euill.
To one (as to Eve) he promises the knowledge of good and evil.
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Another he seduceth with lying speeches, as he did Pharao the king, whom he deceiued by false Prophets.
another he seduceth with lying Speeches, as he did Pharaoh the King, whom he deceived by false prophets.
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To the Iewes he pretended the temple of the Lord. To the Heathen hee shewed vniuersalities and antiquities.
To the Iewes he pretended the temple of the Lord. To the Heathen he showed Universalities and antiquities.
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And to omit particulars, hee leaueth no men vnattempted, whereby he may entangle the soules of the simple,
And to omit particulars, he Leaveth no men unattempted, whereby he may entangle the Souls of the simple,
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and wrap them in the snares of death. Flie idlenesse therefore, and seeke vertue, and the way thereof:
and wrap them in the snares of death. Fly idleness Therefore, and seek virtue, and the Way thereof:
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seeke learning, as for a iewell, make diligent search and inquisition after her: seeke early, and seeke late.
seek learning, as for a jewel, make diligent search and inquisition After her: seek early, and seek late.
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In the morning sow thy seede, and in the euening let not thy hande rest:
In the morning sow thy seed, and in the evening let not thy hand rest:
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seeke him in the day of trouble, and hee will deliuer thee, and thou shalt glorifie him.
seek him in the day of trouble, and he will deliver thee, and thou shalt Glorify him.
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Seeke him, there is the commaundement: he will deliuer thee, there is the promise: and thou shalt glorifie him, there is the condition.
Seek him, there is the Commandment: he will deliver thee, there is the promise: and thou shalt Glorify him, there is the condition.
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To disobey the commaundement is rebellion, to distrust the promise is infidelitie, to refuse the condition is vile ingratitude.
To disobey the Commandment is rebellion, to distrust the promise is infidelity, to refuse the condition is vile ingratitude.
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Wherefore let vs seeke, and seeke earnestly, with a feruent spirit, and humblenesse of heart,
Wherefore let us seek, and seek earnestly, with a fervent Spirit, and humbleness of heart,
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and let vs perswade our selues that there is no seeking without finding, no opening without knocking.
and let us persuade our selves that there is no seeking without finding, no opening without knocking.
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The second circumstance to be considered in this poynt, is to whome we must seeke for these thinges.
The second circumstance to be considered in this point, is to whom we must seek for these things.
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Our direction is made vnto God, For euery good and perfect gift is from aboue, descending from the father of lights.
Our direction is made unto God, For every good and perfect gift is from above, descending from the father of lights.
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And as for manie causes we are to seeke God, and to God alone, so especiallie for these foure.
And as for many Causes we Are to seek God, and to God alone, so especially for these foure.
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First, because we haue nothing of our selues, nor of any other creature, but whatsoeuer we haue, wee haue it of God:
First, Because we have nothing of our selves, nor of any other creature, but whatsoever we have, we have it of God:
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for what hast thou that thou hast not receiued? in him wee liue, wee moue, and haue our being.
for what hast thou that thou hast not received? in him we live, we move, and have our being.
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Art thou wise in thine owne conceit? O remember that the wisedome of the world is foolishnesse with God.
Art thou wise in thine own conceit? O Remember that the Wisdom of the world is foolishness with God.
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O consider that the naturall man vnderstandeth not the thinges of God.
O Consider that the natural man understandeth not the things of God.
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These things are hid from the wise and prudent, and are reuealed to babes and sucklings.
These things Are hid from the wise and prudent, and Are revealed to babes and sucklings.
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Alas, what were man if he were once left to himselfe? A map of misery, and a sinke of calamitie.
Alas, what were man if he were once left to himself? A map of misery, and a sink of calamity.
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Alas, how were he able to resist the fierie darts of the aduersarie, who cōtinually goeth about like a roring lyon, seeking whom he may deuoure? Here ye may note first his malice,
Alas, how were he able to resist the fiery darts of the adversary, who continually Goes about like a roaring Lion, seeking whom he may devour? Here you may note First his malice,
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for he daily accuseth vs before the chiefe Iudge of the kinges bench:
for he daily Accuseth us before the chief Judge of the Kings bench:
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when hee cannot preuaile in this court, but seeth his billes of accusation repelled, then hee remooueth the matter to the court of our owne consciences, where on the one side hee layeth the bookes of the law, and statutes made against sin:
when he cannot prevail in this court, but sees his bills of accusation repelled, then he Removeth the matter to the court of our own Consciences, where on the one side he Layeth the books of the law, and statutes made against since:
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on the other side, the billes of accusation brought in against vs out of the bookes of the lawe, alleadging these strict places against vs:
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:
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The soule that sinneth shall die the death: Curssed is he that abideth not in euery point of the lawe, to doe it. The soul that Sinneth shall die the death: Cursed is he that Abideth not in every point of the law, to do it.
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On the otherside, he bringeth in our consciences to witnesse against vs, and then inferreth this hard conclusion:
On the otherside, he brings in our Consciences to witness against us, and then infers this hard conclusion:
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Therefore there is no hope in saluation. Then if hee see that wee appeale from iustice to mercy, and say:Therefore there is no hope in salvation. Then if he see that we appeal from Justice to mercy, and say:
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At what time soeuer a sinner repenteth, the Iudge putteth all his wickednesse out of his remembrance, hee dealeth with vs,
At what time soever a sinner Repenteth, the Judge putteth all his wickedness out of his remembrance, he deals with us,
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as crafty worldlinges deale in matters of lawe, who when they see their matters passe against them in higher Courts, bring downe their case into the countrie, to be decided by the neighbours:
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 neighbours:
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who, either for their simplicity cannot, or for their fauour dare not iudge of the truth of the matter.
who, either for their simplicity cannot, or for their favour Dare not judge of the truth of the matter.
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So our aduersarie, though God himselfe do discharge vs, though our conscience doth testifie our innocencie:
So our adversary, though God himself do discharge us, though our conscience does testify our innocence:
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yet he accuseth in the third court before men, where he is bolde to powre out his whole venome and poyson of his malice against vs,
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,
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and to forge what lyes, and slaunders, and lybels hee list, because hee knoweth they shall bee receiued as true.
and to forge what lies, and slanders, and labels he list, Because he Knoweth they shall be received as true.
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Thus hee accused Christ Iesus our blessed Lord and Sauiour before Pontius Pilate, and caused diuers false and vntrue witnesses to come in against him.
Thus he accused christ Iesus our blessed Lord and Saviour before Pontius Pilate, and caused diverse false and untrue Witnesses to come in against him.
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But if hee were malitious onely to wish our destruction, and not mightie to wreake his malice, wee shoulde haue little cause to feare:
But if he were malicious only to wish our destruction, and not mighty to wreak his malice, we should have little cause to Fear:
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but he is mighty, therefore hee is tearmed a lyon, the power of darknesse, a great dragon, which drewe to the earth the thirde part of the starres of heauen:
but he is mighty, Therefore he is termed a Lion, the power of darkness, a great dragon, which drew to the earth the Third part of the Stars of heaven:
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that is, with earthly temptation to haue ouerthrowne them, which seemed to shine in the Church of God as Lamps, & Starres.
that is, with earthly temptation to have overthrown them, which seemed to shine in the Church of God as Lamps, & Stars.
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O then how easie is our ouerthrow, if the Lord did not holde vs vp, which shine not as starres in heauen,
O then how easy is our overthrow, if the Lord did not hold us up, which shine not as Stars in heaven,
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but creepe like wormes on earth?
but creep like worms on earth?
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Yet if hee were but malitious and mightie, it were better with vs, but he is fierce,
Yet if he were but malicious and mighty, it were better with us, but he is fierce,
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and therefore called a roring Lyon, who laying wayt for the bloud of the godlie, stirreth vp bloud-thirstie persecutors, to make themselues drunke with the bloud of the saintes:
and Therefore called a roaring lion, who laying wait for the blood of the godly, stirs up bloodthirsty persecutors, to make themselves drunk with the blood of the Saints:
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as most grieuously he did from the time of Iohn Baptist, to the raigne of Maxentius, the space of 294. yeares, slaying some by the sworde, burning other with fire, hanging some on the gallowes, drowning some in riuers, stabbing some with forks of yron pressing others vnto death with stones, deuouring many thousands of the tender lambes of Christs flocke.
as most grievously he did from the time of John Baptist, to the Reign of Maxentius, the Molle 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 Lambs of Christ flock.
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To this malice, might and rage, is added his subtil policy, which he vseth in circumuenting the faithfull, he doeth not pitch his tentes in any one place,
To this malice, might and rage, is added his subtle policy, which he uses in circumventing the faithful, he doth not pitch his tents in any one place,
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but walketh about from place to place to spie out his best aduauntage, in the night he soweth Tares,
but walks about from place to place to spy out his best advantage, in the night he Soweth Tares,
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and in the daie hee hindereth the growth thereof.
and in the day he hindereth the growth thereof.
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He proceedeth after further, and addeth to his policie industrie, hee considereth our natures and dispositions,
He Proceedeth After further, and adds to his policy industry, he Considereth our nature's and dispositions,
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and to what sinnes wee doe most incline:
and to what Sins we do most incline:
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and thereunto he applieth himselfe, sometimes by flatterie, sometimes by feare, sometimes by feeding our humours hee subtilly entiseth vs, sometimes by violence he goeth about to enforce vs, sometime by changing himselfe into an Angell of light, he endeuoureth to betray our soules into his hands,
and thereunto he Applieth himself, sometime by flattery, sometime by Fear, sometime by feeding our humours he subtly enticeth us, sometime by violence he Goes about to enforce us, sometime by changing himself into an Angel of Light, he endeavoureth to betray our Souls into his hands,
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and in whatsoeuer estate he findeth vs, hee thereby taketh occasion to lay siege to our soules.
and in whatsoever estate he finds us, he thereby Takes occasion to lay siege to our Souls.
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Thus ye see noted in a word, the force of our aduersarie:
Thus you see noted in a word, the force of our adversary:
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examine nowe your selues, whether yee haue any thing in your selues, and you shal finde nothing but weakenesse and corruption.
examine now your selves, whither ye have any thing in your selves, and you shall find nothing but weakness and corruption.
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It is God that giueth strength to the mightie, wisedome to the prudent, and knowledge to the vnderstanding:
It is God that gives strength to the mighty, Wisdom to the prudent, and knowledge to the understanding:
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he teacheth Dauids hand to fight, and his fingers to battaile, hee giueth strength to his armes to breake a bowe, euen a bowe of steele:
he Teaches David hand to fight, and his fingers to battle, he gives strength to his arms to break a bow, even a bow of steel:
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wherefore let neither the wise man glorie in his wisedome, nor the strong man in his strength:
Wherefore let neither the wise man glory in his Wisdom, nor the strong man in his strength:
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but let him that glorieth, glorie onely in the Lord.
but let him that Glorieth, glory only in the Lord.
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Secondly, we are to seeke vnto God alone, because none is so present as he for God,
Secondly, we Are to seek unto God alone, Because none is so present as he for God,
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because he is almightie, and with his power filleth both heauen and earth, is present alwayes with them that feare him,
Because he is almighty, and with his power fills both heaven and earth, is present always with them that Fear him,
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and readie to succour them in distresse.
and ready to succour them in distress.
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I he Lord is neere to all that call vpon him in truth, he heareth our gronings & sighs,
I he Lord is near to all that call upon him in truth, he hears our groanings & sighs,
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and knoweth what things are necessary for vs before we aske.
and Knoweth what things Are necessary for us before we ask.
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The third reason why wee must seeke vnto God is, none is so able to helpe vs as he:
The third reason why we must seek unto God is, none is so able to help us as he:
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but of this I shal haue particular occasion to speake when I come to this point, and pray to the Almighty.
but of this I shall have particular occasion to speak when I come to this point, and pray to the Almighty.
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The fourth reason why we must seeke Christ alone is, because there is none so willing to helpe vs as he.
The fourth reason why we must seek christ alone is, Because there is none so willing to help us as he.
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It is a great courage to vs to make sute, when we are perswaded of the willingnesse of him to whom we make sute:
It is a great courage to us to make suit, when we Are persuaded of the willingness of him to whom we make suit:
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and I pray ye, who was euer more carefull for our saluation, and more watchfull ouer vs than the Lord? who euer put his trust in him,
and I pray you, who was ever more careful for our salvation, and more watchful over us than the Lord? who ever put his trust in him,
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and was confounded? In this respect he is called a father, because, as the father tendreth his sonne,
and was confounded? In this respect he is called a father, Because, as the father tendereth his son,
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so the Lord doth al those that put their trust in him.
so the Lord does all those that put their trust in him.
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Can there bee any more vvilling to helpe vs than Christ, vvhose vvhole head vvas sicke,
Can there be any more willing to help us than christ, whose Whole head was sick,
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and vvhose hart vvas heauy for our sakes? yea, in vvhose bodie, from the sole of the foote to the crown of the head, was nothing but wounds and swellings,
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,
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and sores? But alas, this vvas nothing to that hee suffered for our sakes. He was compassed about with feares and horrours, till his sweat was drops of bloud,
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,
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& his bones bruised in the flesh, he was whipped and scourged, and chastised with sorrows, till he cried out in the bitternes of his soule, O Lord, if it bee possible, let this cup passe from me.
& 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, Oh Lord, if it be possible, let this cup pass from me.
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The heauy hand of God was so grieuous vpon him, that hee bruised his very bones, and rent his raines asunder:
The heavy hand of God was so grievous upon him, that he Bruised his very bones, and rend his reins asunder:
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hee could find no health in his flesh, but was wounded, yea wounded to the death,
he could find no health in his Flesh, but was wounded, yea wounded to the death,
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euen the most bitter death vpon the Crosse.
even the most bitter death upon the Cross.
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His tender fingers were nailed to the crosse, his face was wrinckled with weeping and wailing, his sides imbrued & gored with his owne bloud, spurting and gushing fresh from his ribs, the shadow of death was vpon his eies.
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.
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O what griefe could be like to this, or what condemnation could be so heauie,
Oh what grief could be like to this, or what condemnation could be so heavy,
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sith there was no wickednes in his hands? sith he was the brightnesse of his fathers glorie,
sith there was no wickedness in his hands? sith he was the brightness of his Father's glory,
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and the sunne of righteousnesse that shined in the worlde, as to see his daies at an end, to see such throbbing sighs & carefull thoughts without cause of his,
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,
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so deeply ingrauen in the tables of his breast.
so deeply engraved in the tables of his breast.
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But was this all? no, my brethren, sith his excellency was such aboue al creatures, that the world was not worthy to giue him breath, it was a greater griefe vnto him, to see himselfe made a worme,
But was this all? no, my brothers, sith 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,
cc-acp vbds d d? uh-dx, po11 n2, c-acp po31 n1 vbds d p-acp d n2, cst dt n1 vbds xx j pc-acp vvi pno31 n1, pn31 vbds dt jc n1 p-acp pno31, pc-acp vvi px31 vvd dt n1,
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and not a man, a shame of men, and contempt of the people:
and not a man, a shame of men, and contempt of the people:
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to see his life shut vp in shame and reproches, how could it but shake his bones out of ioynt,
to see his life shut up in shame and Reproaches, how could it but shake his bones out of joint,
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2592
and make his heart melt in the middest of his bowels? who was euer so full of woe,
and make his heart melt in the midst of his bowels? who was ever so full of woe,
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and brought so low in the dust of death? vpon whom did the malice of Sathan euer get so great a conquest?
and brought so low in the dust of death? upon whom did the malice of Sathan ever get so great a conquest?
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2594
This though it were exceeding, yet it was not all, no, it was but a taste of griefe in comparison of the rest:
This though it were exceeding, yet it was not all, no, it was but a taste of grief in comparison of the rest:
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beholde therefore (if your vvearie eyes will suffer you to behold) the depth of all miseries yet behind:
behold Therefore (if your weary eyes will suffer you to behold) the depth of all misery's yet behind:
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2596
the sinne that he hated, he must take vpon his owne bodie, and beare the vvrath of his father powred out against it.
the sin that he hated, he must take upon his own body, and bear the wrath of his father poured out against it.
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This is the fulnesse of al paines that compassed him round about, vvhich no tongue is able to vtter, or heart conceiue:
This is the fullness of all pains that compassed him round about, which no tongue is able to utter, or heart conceive:
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the anger of the father burneth in him, euen to the bottome of hel, and deepe sinke of confusion:
the anger of the father burns in him, even to the bottom of hell, and deep sink of confusion:
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it wrapped him in the chaines of eternall death:
it wrapped him in the chains of Eternal death:
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it crucified him, and threw him downe into the bottomlesse pit of calamity, and made his soule by weeping & vvailing to melt into these bitter teares trickling from his eyes:
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:
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O God my God, why hast thou forsaken me? Oh God my God, why hast thou forsaken me?
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O that my head vvere a vvell of waters, and a fountain of teares, that I might weep day & night at the remembrance hereof:
O that my head were a well of waters, and a fountain of tears, that I might weep day & night At the remembrance hereof:
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but least I linger too long about one flowre, vvhile I haue many to gather, I vvill conclude this point thus in a word:
but lest I linger too long about one flower, while I have many to gather, I will conclude this point thus in a word:
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Sith Christ hath suffered these, and an infinite number such like torments for our sakes, it is blasphemous once to dreame or imagine any to bee more willing to helpe vs than he:
Sith 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:
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nay, he is more readie to heare our prayers, than we to offer them vnto him, insomuch as he complaineth by the Prophet Esay:
nay, he is more ready to hear our Prayers, than we to offer them unto him, insomuch as he Complaineth by the Prophet Isaiah:
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2606
I haue bene found of them which sought me not, all the day long haue I stretched out my hand vnto a rebellious people, which walked in a way that was not good, euen after their owne imaginations. I have be 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.
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2607
And vnto Ierusalem hee saith, O Ierusalem, Ierusalem, how often would I haue gathered thee together, as the henne gathereth her chickens, but you would not. Wherefore to ende this poynt:
And unto Ierusalem he Says, Oh Ierusalem, Ierusalem, how often would I have gathered thee together, as the hen gathereth her chickens, but you would not. Wherefore to end this point:
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2608
Seeke for knowledge, as for a treasure, and for wisedome, as for the wedge of gold of Ophir:
Seek for knowledge, as for a treasure, and for Wisdom, as for the wedge of gold of Ophir:
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2609
No mention shall be made in comparison of it, of Corall, Gabish, or that pretious Onix:
No mention shall be made in comparison of it, of Coral, Garbish, or that precious Onix:
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2610
For wisedome is more precious than pearles. For Wisdom is more precious than Pearls.
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2611
But aboue all things, seeke it where it may be found and where is the place of vnderstanding? Surely, man knoweth not the path thereof:
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:
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2612
the deepe sayth, It is not in me: the sea saith, It is not in me:
the deep say, It is not in me: the sea Says, It is not in me:
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2613
death and destruction say, We haue heard the fame thereof with our eares: all creatures say, it is not with vs:
death and destruction say, We have herd the fame thereof with our ears: all creatures say, it is not with us:
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2614
but God vnderstandeth the way thereof: and vnto man he saith, The feare of the Lorde is the beginning of wisedome,
but God understandeth the Way thereof: and unto man he Says, The Fear of the Lord is the beginning of Wisdom,
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2615
and to departe from euill is vnderstanding. The third circumstance is, when wee must seeke vnto God: and to depart from evil is understanding. The third circumstance is, when we must seek unto God:
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and holy Dauid answereth, Early, euen in a time when hee may bee found.
and holy David Answers, Early, even in a time when he may be found.
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2617
Let vs redeeme the day, which we haue foreslowed so many dayes, wherein wee haue so long hardned our hearts:
Let us Redeem the day, which we have foreslowed so many days, wherein we have so long hardened our hearts:
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let vs take vp this day, and make it the day of our repentance:
let us take up this day, and make it the day of our Repentance:
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let vs make it a day of newnes of life, as it is the first day of the new yeere:
let us make it a day of newness of life, as it is the First day of the new year:
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let euen this moment bee the last of a sinfull life, and the first day to godlines.
let even this moment be the last of a sinful life, and the First day to godliness.
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2621
And as the wise man saith:
And as the wise man Says:
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2622
Make no long tarrying to turne vnto the Lorde, and put not off from day to day, Make no long tarrying to turn unto the Lord, and put not off from day to day,
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2623
for suddainely shall the Lordes wrath breake, and in thy securitie thou shalt be destroyed, and shalt perish in the time of vengeance. for suddenly shall the lords wrath break, and in thy security thou shalt be destroyed, and shalt perish in the time of vengeance.
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2624
Art thou a Magistrate, placed in high roome and authoritie, and seated in the throne of dignitie? then vse not this thy might to wrong and oppression, grinde not the faces of the poore, swell not with pride, despising his lowe estate:
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:
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2625
Sell not thy reghteousnesse for siluer preferring the marchants of Babylon before the citizens of Ierusalem. Fell not thy reghteousnesse for silver preferring the Merchants of Babylon before the Citizens of Ierusalem.
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Art thou a priuate labouring man? Doe thy duetie truelie, be subiect, and liue in dread to displease the good Magistrate.
Art thou a private labouring man? Do thy duty truly, be Subject, and live in dread to displease the good Magistrate.
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Art thou olde, and hast consumed the flowre of thy youth in wantonnesse? breake off thy course, Art thou old, and hast consumed the flower of thy youth in wantonness? break off thy course,
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2628
and frame thy selfe to sobrietie: giue the water no passage, no not a little: for if it haue neuer so little issue, it will ouerflowe thee:
and frame thy self to sobriety: give the water no passage, no not a little: for if it have never so little issue, it will overflow thee:
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2629
and if thou doe slacke the raines neuer so little, thy sinnes will carrie thee (like a wilde horse) thorow brambles and bushes,
and if thou do slack the reins never so little, thy Sins will carry thee (like a wild horse) thorough brambles and Bushes,
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2630
and will leaue no soundnes in thy flesh:
and will leave no soundness in thy Flesh:
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worke this reformation in thy selfe betimes, euen to day, euen this first day of the newe yeere:
work this Reformation in thy self betimes, even to day, even this First day of the new year:
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2632
If yee will heare my voyce, harden not your heartes. If ye will hear my voice, harden not your hearts.
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2633
Art thou young, and doost begin to flourish like the yong palme tree? O consider, that the onely way to retaine the blossoms of thy beautie,
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,
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2634
and to keepe thy flowre from withering, and thy leafe from fading away, is to seeke earlie vnto God,
and to keep thy flower from withering, and thy leaf from fading away, is to seek early unto God,
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and to apply thy minde to vnderstanding, to preuent the morning watches, and to giue thy bodie to bee moistened of the morning dew!
and to apply thy mind to understanding, to prevent the morning watches, and to give thy body to be moistened of the morning due!
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2636
For beside the good houres that are well imployed in some good studie and holie exercise, early rising bringeth health to thy body,
For beside the good hours that Are well employed in Some good study and holy exercise, early rising brings health to thy body,
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and increaseth the number of thy dayes.
and increases the number of thy days.
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2638
Seeke therefore, and seeke early, consecrate your selues Nazarites vnto the Lord, touch no vncleane thing, giue no prouocation to the flesh, Striue with the cocke in watchfulnes, and rise with the chirping of the birdes:
Seek Therefore, and seek early, consecrate your selves 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:
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2639
sacrifice your bodie a sweete smelling sacrifice vnto the Lorde. This sacrifice is like a sacrifice of fine flowre:
sacrifice your body a sweet smelling sacrifice unto the Lord. This sacrifice is like a sacrifice of fine flower:
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it is like the fat taken from the peace offering:
it is like the fat taken from the peace offering:
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yea, it is better than any sacrifice, it is like the flowre of roses in the spring of the yeere,
yea, it is better than any sacrifice, it is like the flower of roses in the spring of the year,
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2642
and as the lillies in the springs of waters, and as the branches of Frankincense in the time of Summer: and as a vessel of massy golde beset with rich stones, 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,
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2643
as a faire Oliue that is fruitfull, and as the tree that groweth vp to the cloudes.
as a fair Olive that is fruitful, and as the tree that grows up to the Clouds.
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2644
Hauing spoken of the Search, it followeth that I speake of the manner how it is to be made.
Having spoken of the Search, it follows that I speak of the manner how it is to be made.
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2645
In prayer, by these wordes, If thou pray vnto the Almightie.
In prayer, by these words, If thou pray unto the Almighty.
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I shewed yee before, the force of our aduersarie, receiue now a shield against his force, euen the shield of prayer.
I showed ye before, the force of our adversary, receive now a shield against his force, even the shield of prayer.
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2647
He is not to bee resisted by ringing an hallowed bell, nor by sprinkling of holy water,
He is not to be resisted by ringing an hallowed bell, nor by sprinkling of holy water,
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2648
nor by the relikes of Saintes, nor by our owne workes and merites, for these are weapons of his owne making,
nor by the Relics of Saints, nor by our own works and merits, for these Are weapons of his own making,
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but by an earnest seeking to God, which search and seeking must be made by prayer, against which his poysoned venome taketh no effect.
but by an earnest seeking to God, which search and seeking must be made by prayer, against which his poisoned venom Takes no Effect.
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It is his malice that accuseth: prayer pleadeth thy case before God, and repelleth all his accusations:
It is his malice that Accuseth: prayer pleads thy case before God, and repelleth all his accusations:
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for all the Prophets doe witnesse, that whatsoeuer wee aske in prayer, if wee beleeue, we shall receiue it.
for all the prophets do witness, that whatsoever we ask in prayer, if we believe, we shall receive it.
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It is his rage and furie that should terrifie vs;
It is his rage and fury that should terrify us;
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nay that prayer that strengthened Sampson to rent a young Lyon, as one should haue rent a kid, hauing nothing in his hand, shall smite and shut vp the mouth of this Lyon.
nay that prayer that strengthened Sampson to rend a young lion, as one should have rend a kid, having nothing in his hand, shall smite and shut up the Mouth of this lion.
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As for his policie and walking vp and downe, seeking to deuoure vs, it cannot preuaile;
As for his policy and walking up and down, seeking to devour us, it cannot prevail;
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For the prayer of the faithfull shall saue them, and the Lorde shall raise them vp, For the prayer of the faithful shall save them, and the Lord shall raise them up,
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and if they haue committed sinne it shall bee forgiuen them, and after this conflict ended, they shall triumph for euer with Iesus Christ our Sauiour.
and if they have committed sin it shall be forgiven them, and After this conflict ended, they shall triumph for ever with Iesus christ our Saviour.
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But in any case see you vnite to your prayer knowledge, that you be not seduced to offer your petitions to strange gods, as Saintes, stockes or stones.
But in any case see you unite to your prayer knowledge, that you be not seduced to offer your petitions to strange God's, as Saints, stocks or stones.
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Then consent that we aske only in the name of Christ Iesus, not for any desert of our owne:
Then consent that we ask only in the name of christ Iesus, not for any desert of our own:
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for whosoeuer beleeueth in Christ, shall haue remission of sinnes, he shall not perish but haue life euerlasting, hee shall not come into iudgement, but shall passe from death to life.
for whosoever Believeth in christ, shall have remission of Sins, he shall not perish but have life everlasting, he shall not come into judgement, but shall pass from death to life.
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Lastly, a confidence, which is a certaine perswasion of Gods mercie toward vs:
Lastly, a confidence, which is a certain persuasion of God's mercy towards us:
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this is that prayer, of which the lambe testifieth, That whatsoeuer we aske by prayer, it shall be giuen vs by God the father.
this is that prayer, of which the lamb Testifieth, That whatsoever we ask by prayer, it shall be given us by God the father.
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A thing (dearely beloued) so precious, that nothing is more accepted in heauen, nothing more gratefull to God:
A thing (dearly Beloved) so precious, that nothing is more accepted in heaven, nothing more grateful to God:
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a seruice commanded of God himselfe, taught by Christ our Sauiour, and frequented by the Angels:
a service commanded of God himself, taught by christ our Saviour, and frequented by the Angels:
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a thing of more force with God, than any oration of the eloquent.
a thing of more force with God, than any oration of the eloquent.
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Hast thou not heard how the Sunne stood still in the firmament, and was not suffered to run his course? Iosua and Ezechias prayed, and the Sunne stood still.
Hast thou not herd how the Sun stood still in the firmament, and was not suffered to run his course? Iosua and Hezekiah prayed, and the Sun stood still.
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Hast thou not heard of the stopping of the Lyons mouthes? Daniel prayed and his prayer stopped the Lyons greedy and deuouring throates.
Hast thou not herd of the stopping of the Lyons mouths? daniel prayed and his prayer stopped the Lyons greedy and devouring throats.
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Hast thou not heard of the diuiding of the red sea? the Israelites prayed, and the waters of Iorden were dried vp:
Hast thou not herd of the dividing of the read sea? the Israelites prayed, and the waters of Jordan were dried up:
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yea, the Israelites prayed, and the waters stoode about them like to a wall.
yea, the Israelites prayed, and the waters stood about them like to a wall.
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Hast thou not heard how the fierie furnace lost his heate? the three children prayed,
Hast thou not herd how the fiery furnace lost his heat? the three children prayed,
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and the fire lost his heate.
and the fire lost his heat.
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Hast thou not heard howe the heauens were opened and shut? Elias prayed, and the heauens were shut vp three yeares:
Hast thou not herd how the heavens were opened and shut? Elias prayed, and the heavens were shut up three Years:
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Elias prayed, and the clouds powred downe raine from heauen. O sure fortresse, more forcible than any engine, and stronger than the gates of hell,
Elias prayed, and the Clouds poured down rain from heaven. Oh sure fortress, more forcible than any engine, and Stronger than the gates of hell,
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and to conclude, the summe and substance of all in few words: the only thing whereby mortall men haue the cloudes, and the stars, and the Angels,
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,
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and all the powers of heauen at commandement. For as Deborah sung in her song: They fought from heauen, euen the starres in their courses fought against Sisera:
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:
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for all creatures haue bene subiect to the prayers of the faithfull, to reuenge the Lordes quarrell, to helpe the Lorde, to helpe the Lord against the mightie.
for all creatures have be Subject to the Prayers of the faithful, to revenge the lords quarrel, to help the Lord, to help the Lord against the mighty.
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Prayer hath euer bin the cognisance, and the victorie, and the triumph of the faithfull:
Prayer hath ever been the cognisance, and the victory, and the triumph of the faithful:
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for as the soule giueth life to the bodie, so prayer giueth life to the soule.
for as the soul gives life to the body, so prayer gives life to the soul.
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O that I could engraue the loue of it in your heartes, as with a Diamond,
Oh that I could engrave the love of it in your hearts, as with a Diamond,
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and so instill your mindes, that my wordes might bee prickes to your consciences, and thereby giue ye occasion to pray often.
and so instill your minds, that my words might be pricks to your Consciences, and thereby give you occasion to pray often.
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It is a wonderfull matter to bee able to perswade men, but if prayer bee able to perswade the liuing God, ô how great is the force therof!
It is a wonderful matter to be able to persuade men, but if prayer be able to persuade the living God, o how great is the force thereof!
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it goeth throrow the cloudes, and ceaseth not till it come neere, and will not depart till the most high haue respect thereunto.
it Goes throrow the Clouds, and ceases not till it come near, and will not depart till the most high have respect thereunto.
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O that you would therefore pray often, & learne of Christ (the most absolute patterne of our life) to pray continually.
O that you would Therefore pray often, & Learn of christ (the most absolute pattern of our life) to pray continually.
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He prayed in his baptisme, in the wildernes, in preaching, in working of miracles, in his passion, on the mount, in the garden, in his last supper, in commending his spirite to God at all times,
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,
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and in all places, that he might leaue vnto vs an example of the same. It followeth, And pray to the Almightie.
and in all places, that he might leave unto us an Exampl of the same. It follows, And pray to the Almighty.
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To those three former reasons which I brought, why wee must seeke and pray to God alone, I added this as a fourth:
To those three former Reasons which I brought, why we must seek and pray to God alone, I added this as a fourth:
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because there is none so able to helpe vs as the Lord. He that trusteth in the Lorde shall be as mount Sion.
Because there is none so able to help us as the Lord. He that Trusteth in the Lord shall be as mount Sion.
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If God be on our side, who can be against vs? It is God that iustifieth, who condemneth? The Lord destroyeth the counsell of the heathen, hee maketh their deuises to be of no effect.
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 makes their devises to be of no Effect.
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Christ is the Angell of great counsell, wisedome, and vnderstanding, and there is no deuise against the Lorde.
christ is the Angel of great counsel, Wisdom, and understanding, and there is no devise against the Lord.
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The world notwithstanding is come to that frame, that euery man hath got him a strange kinde of beliefe.
The world notwithstanding is come to that frame, that every man hath god him a strange kind of belief.
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Some beleeue not the Lawe, but the prophets: some be perswaded in the supremacie, but not in the sacrament:
some believe not the Law, but the Prophets: Some be persuaded in the supremacy, but not in the sacrament:
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some in free will, but not in merite: some in inuocation on saints, but not in purgatorie:
Some in free will, but not in merit: Some in invocation on Saints, but not in purgatory:
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some in pilgrimages and pardons, but not in images: some like the doctrine well inough, but not the preachers:
Some in Pilgrimages and Pardons, but not in Images: Some like the Doctrine well enough, but not the Preachers:
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the most beleeue little, yet many beleeue somewhat, few beleeue all:
the most believe little, yet many believe somewhat, few believe all:
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therefore to deale plainely, because plaine dealing is best, you must not beleeue by the halfes:
Therefore to deal plainly, Because plain dealing is best, you must not believe by the halves:
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I meane, you must not repose some trust in God, and some in Saintes, but all in the Lorde.
I mean, you must not repose Some trust in God, and Some in Saints, but all in the Lord.
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The gods of the Gentiles they haue mouthes and speake not, e•es and see not, eares and heare not. then what can bee looked for at their handes? But the Lord is strong and mightie, a mercifull God: and therefore thorow the Scriptures: The God's 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:
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he is called a Rocke, a Fortresse, a strong Tower, a Shielde, a horne of saluation, a refuge;
he is called a Rock, a Fortress, a strong Tower, a Shield, a horn of salvation, a refuge;
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the Lord of hostes, with other such like appellations, that we might bee assured, that our helpe and deliuerance commeth from the Lord.
the Lord of hosts, with other such like appellations, that we might be assured, that our help and deliverance comes from the Lord.
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Puttest thou any trust in man, whose breath is in his nostrils? Cursed is he that maketh man his strength & flesh his arme.
Puttest thou any trust in man, whose breath is in his nostrils? Cursed is he that makes man his strength & Flesh his arm.
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Surely Pharaoh, and all princes are a broken staffe, on which if a man leane, it will strike into his hand and pearce it,
Surely Pharaoh, and all Princes Are a broken staff, on which if a man lean, it will strike into his hand and pierce it,
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& lay him groueling in the dust:
& lay him groveling in the dust:
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It is better therefore to trust in the Lord, thā to put any confidence in Princes Thinkest thou that Angels, It is better Therefore to trust in the Lord, than to put any confidence in Princes Thinkest thou that Angels,
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or Saints, or Images can helpe thee? O foolish and impious pietie, to attribute more vnto the Angels,
or Saints, or Images can help thee? O foolish and impious piety, to attribute more unto the Angels,
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than they dare arrogate vnto themselues. The Angel in the reuelation, forbiddeth Iohn to worship him.
than they Dare arrogate unto themselves. The Angel in the Revelation, forbiddeth John to worship him.
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As for the image, we reade that to turne the glorie of the incorruptible God, into the similitude of a corruptible creature, is idolatrie.
As for the image, we read that to turn the glory of the incorruptible God, into the similitude of a corruptible creature, is idolatry.
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Well may I then affirme with Moses, Cursed be the Image, and the Image maker. The conclusion therefore of this point is this, that we seeke the Lord and his strength euermore, that we pray vnto God in humilitie & sinceritie,
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,
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and in full assurance of faith continually, who without end is to be sought, because without end he is to be beloued.
and in full assurance of faith continually, who without end is to be sought, Because without end he is to be Beloved.
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The third thing contained in our dutie is, what effect this seeking and praying ought to worke in vs, comprehended in these words:
The third thing contained in our duty is, what Effect this seeking and praying ought to work in us, comprehended in these words:
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If thou be pure & vpright: If the cloudes be ful, they will powre forth raine vpon the earth:If thou be pure & upright: If the Clouds be full, they will pour forth rain upon the earth:
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& vnpossible it is, that a man that seeketh after God and prayeth vnto the almightie, should not bring forth the fruits of a godly life,
& unpossible it is, that a man that seeks After God and Prayeth unto the almighty, should not bring forth the fruits of a godly life,
cc j pn31 vbz, cst dt n1 cst vvz p-acp np1 cc vvz p-acp dt j-jn, vmd xx vvi av dt n2 pp-f dt j n1,
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for if the tree be good, the fruits cannot be bad:
for if the tree be good, the fruits cannot be bad:
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& if the head of the water be pure, it wil send forth pure waters into the cesterns.
& if the head of the water be pure, it will send forth pure waters into the cisterns.
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Wherefore as good motions are stirred vp by prayer, so must they bee fostred by practise of life, according to that of the Apostle:
Wherefore as good motions Are stirred up by prayer, so must they be fostered by practice of life, according to that of the Apostle:
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Quench not the spirit, nor grieue the holy one of God, by whome ye are sealed to the day of redemption. Quench not the Spirit, nor grieve the holy one of God, by whom you Are sealed to the day of redemption.
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He quencheth, dearly beloued, the spirit, which being once lightened with the sparkles of faith,
He quenches, dearly Beloved, the Spirit, which being once lightened with the sparkles of faith,
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& felt Gods motions in his hart, doth neglect to increase the one to a flame,
& felt God's motions in his heart, does neglect to increase the one to a flame,
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& the other to good workes in his life, but with the dog turneth to his vomit,
& the other to good works in his life, but with the dog turns to his vomit,
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& with the Sow that was washed, to her wallowing againe in the mire.
& with the Sow that was washed, to her wallowing again in the mire.
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Therefore (beloued) loue and seeke the Lord, pray to the almightie, be pure and vpright in conuersation, fly from sinne as from a serpent;
Therefore (Beloved) love and seek the Lord, pray to the almighty, be pure and upright in Conversation, fly from sin as from a serpent;
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for if thou come neare, it will bite thee.
for if thou come near, it will bite thee.
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The teeth thereof are as the teeth of a Lyon, to slay the soules of men,
The teeth thereof Are as the teeth of a lion, to slay the Souls of men,
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and all iniquitie is as a two edged sword, the woundes that it giues cannot bee healed.
and all iniquity is as a two edged sword, the wounds that it gives cannot be healed.
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I dare not stand as I would vpon these pointes, fearing tediousnes:
I Dare not stand as I would upon these points, fearing tediousness:
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wherefore let this suffice for the former generall part, concerning the dutie we owe vnto God.
Wherefore let this suffice for the former general part, Concerning the duty we owe unto God.
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Now Gods promises for the performance hereof, yeeld vnto vs most plentifull matter of doctrine & consolatiō.
Now God's promises for the performance hereof, yield unto us most plentiful matter of Doctrine & consolation.
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First, of his iustice, that as he will suffer no sin vnpunished:
First, of his Justice, that as he will suffer no since unpunished:
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so he will leaue no good work vnrewarded, but giueth to euery seueral actiō his seueral hire, 〈 … 〉ust recompence of reward.
so he will leave no good work unrewarded, but gives to every several actium his several hire, 〈 … 〉ust recompense of reward.
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Shall the howre come, in which al that are in their graues, shal heare a voice,
Shall the hour come, in which all that Are in their graves, shall hear a voice,
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& come forth, they that haue done wel, to the resurrection of life, they that haue done euill, to the resurrection of condemnation? Shall the Lord search Ierusalem with Lanthornes? Shall all foule corners be swept,
& 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 Ierusalem with Lanthorns? Shall all foul corners be swept,
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and all pleites and wrinckles be vnfolded? Shall the sea, graue, death, and hell, giue vp all that is in them? and shall all the dead (both great and small) stand before God,
and all pleites and wrinkles be unfolded? Shall the sea, graven, death, and hell, give up all that is in them? and shall all the dead (both great and small) stand before God,
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when the bookes are opened? and shall euery man haue prayse of God according vnto his deseruing? Shall wee then discerne betweene the vessels of honour and of wrath, betweene sheepe and goates, the iust and vniust? Finally, shall there be an infallible generall,
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 honour and of wrath, between sheep and Goats, the just and unjust? Finally, shall there be an infallible general,
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& incorrupt iudgement, wherein the booke of all oar offences shall be laide wide open? Now God bee mercifull vnto vs;
& incorrupt judgement, wherein the book of all oar offences shall be laid wide open? Now God be merciful unto us;
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be fauourable O Lord, be fauourable But to proceede, it is thy nature O Lorde, togather vp the wheate, be favourable Oh Lord, be favourable But to proceed, it is thy nature Oh Lord, together up the wheat,
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and burne the tares, to cut downe all fruitles trees, & cast them into the fire, yea, into a fierie furnace, that neuer shall be quenched, into an vtter darkenesse, where is weeping, wayling, and gnashing of teeth;
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;
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then be fauourable O Lord, be fauourable.
then be favourable Oh Lord, be favourable.
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Doth not the Lord spare Dauid, a king and a prophet for murther? doth he not spare the Sichemites for adulterie? nor Absalom for treason? nor Saul for tyrannie? nor Eli for negligence? nor Achab, Ieroboam,
Does not the Lord spare David, a King and a Prophet for murder? does he not spare the Sichemites for adultery? nor Absalom for treason? nor Saul for tyranny? nor Eli for negligence? nor Ahab, Jeroboam,
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nor Iezabell for crueltie? nor Herod, Nabuchadnezzar, and Lucifer for pride; nor Pharaoh for incredulitie:
nor Jezebel for cruelty? nor Herod, Nebuchadnezzar, and Lucifer for pride; nor Pharaoh for incredulity:
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then be fauourable O Lord, be fauourable to vs, in whom almost euery one of these sins doe dwell and remaine.
then be favourable Oh Lord, be favourable to us, in whom almost every one of these Sins do dwell and remain.
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Did the Lorde for corruption ouerflow the worlde with water? did hee burne Sodome for her villanie? did hee cast Adam and Eue out of Paradise,
Did the Lord for corruption overflow the world with water? did he burn Sodom for her villainy? did he cast Adam and Eue out of Paradise,
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for eating of the forbidden fruite? did he stone a poore wretch to death,
for eating of the forbidden fruit? did he stone a poor wretch to death,
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for gathering chips on the Sabboth day? then be fauourable O Lorde, be fauourable vnto vs. But dooth not the Lord spare the Cedar tree for his height? nor the Oke for his strength? nor the Poplar for his smoothnes? nor the Lawrell for his greenesse? No verily, from the Cedar that is in Lybanon,
for gathering chips on the Sabbath day? then be favourable Oh Lord, be favourable unto us But doth not the Lord spare the Cedar tree for his height? nor the Oak for his strength? nor the Poplar for his smoothness? nor the Laurel for his greenesse? No verily, from the Cedar that is in Lebanon,
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euen to the hysop that groweth out of the wall, yea, euery one that bringeth not forth good fruite, is hewen downe and cast into the fire:
even to the hyssop that grows out of the wall, yea, every one that brings not forth good fruit, is hewn down and cast into the fire:
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it is a righteous thing with God, to render vengeance to those that disobey him, and to destroy such as haue forsaken the lawe, by euerlasting perdition.
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.
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Behold, the Lord shal come in the great and latter day of iudgement, when none shall escape his iudgement seat, with cloudes shall he come,
Behold, the Lord shall come in the great and latter day of judgement, when none shall escape his judgement seat, with Clouds shall he come,
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and euerie eie shall see him, euen they which pierced him thorow, shall also wayle before him, being sūmoned all to appeare most fearfully before his imperiall throne of maiestie:
and every eye shall see him, even they which pierced him thorough, shall also wail before him, being summoned all to appear most fearfully before his imperial throne of majesty:
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thē be fauorable O Lord, be fauorable.
them be favourable Oh Lord, be favourable.
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Alas, with what eies shal we miserable sinners behold him, so gloriously sitting in his royall kingdom, with all his mightie and holy angels,
Alas, with what eyes shall we miserable Sinners behold him, so gloriously sitting in his royal Kingdom, with all his mighty and holy Angels,
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and whole number of saints sounding with the voice of the archangell, and trumpet of God, causing the heauens to passe away with a noise,
and Whole number of Saints sounding with the voice of the archangel, and trumpet of God, causing the heavens to pass away with a noise,
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and the elements to melt like waxe, & the earth to burne with the works thereof? yea, with what eies shall wee behold him,
and the elements to melt like wax, & the earth to burn with the works thereof? yea, with what eyes shall we behold him,
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when wee see the Sun darkned, the Moone eclipsed, and the stars fal down from heauen? But alas,
when we see the Sun darkened, the Moon eclipsed, and the Stars fall down from heaven? But alas,
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when he taketh the furbished blade into his hand, when he is ready to throw the fiery thunderbolts of his wrath,
when he Takes the furbished blade into his hand, when he is ready to throw the fiery thunderbolts of his wrath,
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vvhen hee summoneth before him the worme that neuer dieth, the fire that neuer shall be quenched, to reuenge vppon the wicked:
when he summoneth before him the worm that never Dieth, the fire that never shall be quenched, to revenge upon the wicked:
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into what a plight are they then driuen? then leaue they off; be fauorable O Lord, be fauorable, and say to the hils;
into what a plighted Are they then driven? then leave they off; be favourable Oh Lord, be favourable, and say to the hills;
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O ye mountains, come and couer vs, O ye waters come and ouerwhelme vs:
Oh you Mountains, come and cover us, Oh you waters come and overwhelm us:
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wo, wo, wo, how great is this darknes? The godly on the other side are bathed in such streames of blisse,
woe, woe, woe, how great is this darkness? The godly on the other side Are bathed in such streams of bliss,
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and aduanced to such happines, as neither tongue can vtter, nor heart conceiue.
and advanced to such happiness, as neither tongue can utter, nor heart conceive.
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The second thing wee haue to note in his promises is his mercy which exceedeth al his workes.
The second thing we have to note in his promises is his mercy which exceeds all his works.
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For God, though he haue giuē a curse of the law against sinners, yet seeing Christ for the penitent hath borne the curse, whereby his iustice is not impaired:
For God, though he have given a curse of the law against Sinners, yet seeing christ for the penitent hath born the curse, whereby his Justice is not impaired:
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he is content to accept our weaknesse as our strength, to recompence our imperfection with rewarde of greatest perfection,
he is content to accept our weakness as our strength, to recompense our imperfection with reward of greatest perfection,
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and that which we can performe but in small part he is content to accept as whole, not for any desert of ours,
and that which we can perform but in small part he is content to accept as Whole, not for any desert of ours,
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but in the satisfaction of his son, who paide with the seale of his own bloud, the ransome for our sins, he hath cancelled the handwriting that vvas against vs. Wherefore we are to pray vnto God, that vvhensoeuer our sinnes shall come in question before him, that hee would looke vppon Christ Iesus, the true looking glasse, in whom he shal find vs most pure and innocent,
but in the satisfaction of his son, who paid with the seal of his own blood, the ransom for our Sins, he hath canceled 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 Iesus, the true looking glass, in whom he shall find us most pure and innocent,
cc-acp p-acp dt n1 pp-f po31 n1, r-crq vvn p-acp dt n1 pp-f po31 d n1, dt n1 p-acp po12 n2, pns31 vhz vvn dt n1 cst vbds p-acp pno12 c-crq pns12 vbr pc-acp vvi p-acp np1, cst c-crq po12 n2 vmb vvi p-acp n1 p-acp pno31, cst pns31 vmd vvi p-acp np1 np1, dt j j-vvg n1, p-acp ro-crq pns31 vmb vvi pno12 av-ds j cc j-jn,
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and to shine most cleerely in the righteousnesse which he hath giuen vs by faith:
and to shine most clearly in the righteousness which he hath given us by faith:
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so that wee appeare not in our own righteousnesse, but in the righteousnesse of the lambe, who hauing taken away the sins of the world,
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,
av cst pns12 vvb xx p-acp po12 d n1, cc-acp p-acp dt n1 pp-f dt n1, r-crq vhg vvn av dt n2 pp-f dt n1,
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and hauing made vs as white as snowe, though wee were as red as crimson, saith, he will be mercifull to our iniquities,
and having made us as white as snow, though we were as read as crimson, Says, he will be merciful to our iniquities,
cc vhg vvn pno12 p-acp j-jn c-acp n1, cs pns12 vbdr a-acp j-jn c-acp j-jn, vvz, pns31 vmb vbi j p-acp po12 n2,
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and wil remember our sinnes no more.
and will Remember our Sins no more.
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Of him do al the Prophets beare witnesse, that through his name al that beleeue shal receiue remissiō of their sins.
Of him doe all the prophets bear witness, that through his name all that believe shall receive remission of their Sins.
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Againe, Drinke ye all of this, for this is my bloud, which is shed for the remission of sins.
Again, Drink you all of this, for this is my blood, which is shed for the remission of Sins.
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Christ gaue himself for our sins, that he might deliuer vs from the curse of the law,
christ gave himself for our Sins, that he might deliver us from the curse of the law,
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euen according to the will of the Father.
even according to the will of the Father.
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Christ bare our sinnes in his own body on the tree, that we being deliuered from sin, might liue in righteousnes, by whose stripes we are healed,
christ bore our Sins in his own body on the tree, that we being Delivered from since, might live in righteousness, by whose stripes we Are healed,
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for we were as sheep going astray, but are now returned to the shepheard and bishop of our soules.
for we were as sheep going astray, but Are now returned to the shepherd and bishop of our Souls.
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It is no more but beleeue, & be saued: beleeue, and receiue remission:
It is no more but believe, & be saved: believe, and receive remission:
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beleeue, and lay off thine own righteousnes, and inuest thy selfe with the righteousnesse of the vnspotted lambe.
believe, and lay off thine own righteousness, and invest thy self with the righteousness of the unspotted lamb.
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Dauid was yong, and after was old, yet in all his daies hee neuer saw the righteous forsakē.
David was young, and After was old, yet in all his days he never saw the righteous forsaken.
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Somtimes he scourgeth his childrē, but like a louing father he laieth no more vpon them thā they are able to beare,
Sometimes he scourges his children, but like a loving father he Layeth no more upon them than they Are able to bear,
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for he afflicteth thē for his own iustice, because they are sinners: for his wisedome, to exercise their faith:
for he afflicts them for his own Justice, Because they Are Sinners: for his Wisdom, to exercise their faith:
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for his mercy, to cause thē to repent:
for his mercy, to cause them to Repent:
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but this is the end of al, he helpeth thē in their distresses, he reuengeth himselfe vpon his enemies,
but this is the end of all, he Helpeth them in their Distresses, he revenges himself upon his enemies,
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& giueth to his people rest and quietnesse.
& gives to his people rest and quietness.
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O that we would therefore praise the Lord, and forget not al other his singular benefits:
O that we would Therefore praise the Lord, and forget not all other his singular benefits:
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O that we would confesse, that his mercy endureth for euer.
Oh that we would confess, that his mercy Endureth for ever.
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The third thing to note in his promises, is his boūtiful kindnes, in requiting so smal a thing, with so great & liberal blessings:
The third thing to note in his promises, is his bountiful kindness, in requiting so small a thing, with so great & liberal blessings:
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and bindeth himselfe by obligation (as it were) that as sure as we performe the one,
and binds himself by obligation (as it were) that as sure as we perform the one,
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so hee will not faile to accomplish the other.
so he will not fail to accomplish the other.
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The fourth, is his patience and long suffering, which is not slacknes, as some men account slacknes:
The fourth, is his patience and long suffering, which is not slackness, as Some men account slackness:
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but is patience, because willingly he would haue no man to perish, but gladly would haue all men come to repentance.
but is patience, Because willingly he would have no man to perish, but gladly would have all men come to Repentance.
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Hee is content to stay our leasure, till we seeke and pray vnto him: and neuer smiteth, till there be no hope of redresse.
He is content to stay our leisure, till we seek and pray unto him: and never smites, till there be no hope of redress.
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The fift, is his loue, in that he is content to stir vs vp to holy exercises,
The fift, is his love, in that he is content to stir us up to holy exercises,
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& purity of life, & to allure vs with faire promises of aid, & prosperous increase of al his blessings in this world.
& purity of life, & to allure us with fair promises of aid, & prosperous increase of all his blessings in this world.
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The particular examination of these blessings would require a larger discourse, thā (fearing tediousnes) I dare presume to trouble ye withal:
The particular examination of these blessings would require a larger discourse, than (fearing tediousness) I Dare presume to trouble you withal:
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wherefore a word of each, and so I end.
Wherefore a word of each, and so I end.
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Touching the first, where it is said, God wil awake vp vnto thee, it is a greater benefit than the words import:
Touching the First, where it is said, God will awake up unto thee, it is a greater benefit than the words import:
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for it signifieth, not only that he will heare thee, but that he will also do what thou desirest and satisfie thy request.
for it signifies, not only that he will hear thee, but that he will also do what thou Desirest and satisfy thy request.
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As long as the sinner sleepeth, the Lord is said to bee asleepe:
As long as the sinner Sleepeth, the Lord is said to be asleep:
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but as soone as the sinner awaketh from sin, God will arise (saith Dauid) and his enemies shall be scattered,
but as soon as the sinner awakes from since, God will arise (Says David) and his enemies shall be scattered,
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and they that hate him, shal fly before him: as the smoak vanisheth before the wind, & as the waxe melteth before the fire,
and they that hate him, shall fly before him: as the smoke Vanishes before the wind, & as the wax melts before the fire,
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euen so shall the wicked perish at the presence of God.
even so shall the wicked perish At the presence of God.
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Wherfore as Paul exhorted the Ephesians, so I exhort you, Awake thou that sleepest, stād vp frō the dead,
Wherefore as Paul exhorted the Ephesians, so I exhort you, Awake thou that Sleepest, stand up from the dead,
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& Christ shal giue thee light: & christ shall give thee Light:
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awake vnto God, & God wil awake vnto thee, & Christ euen the son of God, the brightmorning star, shal giue thee the light of life.
awake unto God, & God will awake unto thee, & christ even the son of God, the brightmorning star, shall give thee the Light of life.
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In the second, he promiseth abundance of worldly blessings, in recōpence of praier, for it is said, He wil make the habitations of thy righteousnes prosperous, that is, the Lord will make peace within thy wals, & prosperity within thy palaces:
In the second, he promises 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:
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he will cōmand his blessings to be with thee in thy store house, and in al thou settest thy hand vnto:
he will command his blessings to be with thee in thy store house, and in all thou settest thy hand unto:
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he will open vnto thee his good treasures, euen the heauens to giue raine on thy land in due season ▪ Thou shalt lay vp gold,
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,
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as the dust, & the gold of Ophir, as the flint of the riuer:
as the dust, & the gold of Ophir, as the flint of the river:
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thou shalt wash thy paths with butter, & thy rocks shal powre out riuers of oyle:
thou shalt wash thy paths with butter, & thy Rocks shall pour out Rivers of oil:
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thou shalt cal saluation thy wal, & praise shalbe in thy gates. Lo, thus shal the man be blessed that feareth God.
thou shalt call salvation thy wall, & praise shall in thy gates. Lo, thus shall the man be blessed that fears God.
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Lastly, for being pure & vpright, he wil make thy latter end greatly increase, & that thou maist the lesse mistrust his promise, he will do it, 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,
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though thy beginning be but small.
though thy beginning be but small.
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Here (brethren) ye see what a sea of matter is offered me, wherunto if I would commit my selfe, I might discourse vnto ye, what strange euents (by Gods prouidence) haue hapned in the world, what great kings and potentates haue bin plucked down from their thrones,
Here (brothers) you see what a sea of matter is offered me, whereunto if I would commit my self, I might discourse unto you, what strange events (by God's providence) have happened in the world, what great Kings and potentates have been plucked down from their thrones,
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and vvhat contemptible persons in the eie of the world, haue bin aduanced to their roomes.
and what contemptible Persons in the eye of the world, have been advanced to their rooms.
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How Mardocheus a stranger vvas exalted into Hamons place:
How Mordecai a stranger was exalted into Hamons place:
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how Ioseph and Daniel, the one a bond-man in Egypt, the other a captiue in Babylon, vvere made princes in those kingdomes.
how Ioseph and daniel, the one a bondman in Egypt, the other a captive in Babylon, were made Princes in those kingdoms.
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But because I vvil not ouermuch transgresse the bonds of modesty, or hold yee longer than in this place I haue beene accustomed:
But Because I will not overmuch transgress the bonds of modesty, or hold ye longer than in this place I have been accustomed:
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only remember vvhat the Prophet saith;
only Remember what the Prophet Says;
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He raiseth the needy out of the dust, and lifteth the poore out of the mire that he might set him with the princes, He Raiseth the needy out of the dust, and lifts the poor out of the mire that he might Set him with the Princes,
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euen with the princes of the world. even with the Princes of the world.
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Remember the example of Dauid, vvhom the Lord chose and tooke from the Ewes great vvith young:
remember the Exampl of David, whom the Lord chosen and took from the Ewes great with young:
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that he might feed his people in Iacob and his inheritance in Israel.
that he might feed his people in Iacob and his inheritance in Israel.
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Remēber the example of Iob, hovv the Lord turned the captiuitie of Iob, as the riuers in the south,
remember the Exampl of Job, how the Lord turned the captivity of Job, as the Rivers in the south,
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how he blessed the last daies of Iob more thā the first, hovv he gaue him sheep,
how he blessed the last days of Job more than the First, how he gave him sheep,
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& camels & oxen, & she asses, in more abundance than he had before, hovv he increased him vvith sons and daughters,
& Camels & oxen, & she asses, in more abundance than he had before, how he increased him with Sons and daughters,
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euen to the fourth generatiō, so that he died being old & ful of daies. Re member euen our own estate, for vvhom the Lord hath don great things already:
even to the fourth generation, so that he died being old & full of days. Re member even our own estate, for whom the Lord hath dONE great things already:
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as created vs, and redeemed vs, & sanctified vs, and not long since deliuered vs from the gaping iavves of those that sought to suck our bloud.
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.
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Vpon some he hath bestovved humility, vvhereby their minds are adorned vvith vertue: honor vpō others, vvherby their persons are inuested vvith maiesty:
Upon Some he hath bestowed humility, whereby their minds Are adorned with virtue: honour upon Others, whereby their Persons Are invested with majesty:
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vpon others comlines, vvherby the other tvvo are graced:
upon Others comeliness, whereby the other tvvo Are graced:
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vpon others orchards, vvhich they plāted not, or at least vnto vvhich they gaue no increase:
upon Others orchards, which they planted not, or At least unto which they gave no increase:
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vpon others increase of vertuous children, whereby their posterity is preserued vpō others, the free passage of his word, vvhich a long time had beene obscured by ignorance, the mother of deuotion,
upon Others increase of virtuous children, whereby their posterity is preserved upon Others, the free passage of his word, which a long time had been obscured by ignorance, the mother of devotion,
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as the shauelings call it, but vnder a stepdame of destructiō, as we perceiue it:
as the shavelings call it, but under a stepdame of destruction, as we perceive it:
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& though he bestow but som one or two of his blessings vpon vs, yet how much are wee bound for these blessings, to sing praise,
& though he bestow but Some one or two of his blessings upon us, yet how much Are we bound for these blessings, to sing praise,
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& honor, and glory, vnto him that sitteth vpon the throne, and vnto the Lambe for euer.
& honour, and glory, unto him that Sitteth upon the throne, and unto the Lamb for ever.
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But vpon whom hee hath bestowed all these blessings, O how strictly by good cause are they bound to magnifie the Lord,
But upon whom he hath bestowed all these blessings, Oh how strictly by good cause Are they bound to magnify the Lord,
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and to reioice in God their Sauiour.
and to rejoice in God their Saviour.
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Examine then your owne consciences, I beseech yee, whether God hath bestowed all these blessings vpon you or no,
Examine then your own Consciences, I beseech ye, whither God hath bestowed all these blessings upon you or not,
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and if he haue, O what great cause haue yee to come before his face with praise, to sing lowde vnto him with Psalmes, to worship & to fal downe before him, to giue vnto the Lorde the glory of his name, to bring an offering of thanks ▪ giuing,
and if he have, Oh 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,
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and to enter into his courts with praise.
and to enter into his Courts with praise.
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And yet who knoweth whether the Lord hath greater blessings for yee in store? ye may bee sure hee will pull downe the mightie from their seate,
And yet who Knoweth whither the Lord hath greater blessings for ye in store? you may be sure he will pull down the mighty from their seat,
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and exalt the humble and meeke.
and exalt the humble and meek.
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Surely, the Lorde doth vse vertue as a meane to bring vs to honor, and whosoeuer you shall see endued with the vertues of this text, I meane, with seeking vnto God, with prayer and puritie of life:
Surely, the Lord does use virtue as a mean to bring us to honour, and whosoever you shall see endued with the Virtues of this text, I mean, with seeking unto God, with prayer and purity of life:
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ye may bee sure there is a blessing reserued for him of the Lord, yea, such a blessing,
you may be sure there is a blessing reserved for him of the Lord, yea, such a blessing,
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as though his beginning bee but small, yet his latter end shal greatly encrease.
as though his beginning be but small, yet his latter end shall greatly increase.
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God increase the loue of these thinges in our hearts, and make vs worthie of Christs blessings, which he hath plentifully in store for vs:
God increase the love of these things in our hearts, and make us worthy of Christ blessings, which he hath plentifully in store for us:
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that after hee hath heaped temporall blessings vpon vs, hee would giue vs the blessing of all blessings,
that After he hath heaped temporal blessings upon us, he would give us the blessing of all blessings,
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euen the life of the world to come. FINIS.
even the life of the world to come. FINIS.
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MARIES CHOISE. Luke 10. 38. 39. &c.
MARY'S CHOISE. Luke 10. 38. 39. etc.
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38 Now it came to passe as they went, that hee entred into a certaine towne,
38 Now it Come to pass as they went, that he entered into a certain town,
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and a certaine woman named Martha, receiued him into her house. and a certain woman nam Martha, received him into her house.
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39 And she had a sister called Mary, which also sate at Iesus feet, and heard his preaching.
39 And she had a sister called Marry, which also sat At Iesus feet, and herd his preaching.
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40 But Martha was cumbred about much seruing, and came to him and said, Master, doest thou not care, that my sister hath left me to serue alone? bid her therefore that she helpe me.
40 But Martha was cumbered about much serving, and Come to him and said, Master, dost thou not care, that my sister hath left me to serve alone? bid her Therefore that she help me.
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41 And Iesus answered, and said vnto her, Martha, Martha, thou carest and art troubled about many things.
41 And Iesus answered, and said unto her, Martha, Martha, thou Carest and art troubled about many things.
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42 But one thing is needfull, Mary hath chosen the good part, which shall not be taken away from her.
42 But one thing is needful, Marry hath chosen the good part, which shall not be taken away from her.
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AS Christ had shewed himselfe louing vnto Lazarus and his sisters, in raising him from the death of the bodie,
AS christ had showed himself loving unto Lazarus and his Sisters, in raising him from the death of the body,
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and them from the death of the soule:
and them from the death of the soul:
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so doe they here shewe their thankefull mindes to Christ againe, the one by receiuing him into her house,
so do they Here show their thankful minds to christ again, the one by receiving him into her house,
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and the other by entertaining him into her heart. As hee was God, he was receiued of Mary:
and the other by entertaining him into her heart. As he was God, he was received of Mary:
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as he was man, he was receiued of Martha. They both desired to entertaine our Sauiour:
as he was man, he was received of Martha. They both desired to entertain our Saviour:
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as Iacob and Esau desired to please their aged father:
as Iacob and Esau desired to please their aged father:
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but Mary made choise of the better part, and was preferred before her sister, as Iacob sped soonest of most dainty venison,
but Marry made choice of the better part, and was preferred before her sister, as Iacob sped soonest of most dainty venison,
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and preuented his brother of the blessing. And although the care of Martha in entertaining of Christ be not to be misliked,
and prevented his brother of the blessing. And although the care of Martha in entertaining of christ be not to be misliked,
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yet Maries diligence in hearing his doctrine, is of purpose preferred, to teach vs, that it is much better with Mary to studie in the worde,
yet Mary's diligence in hearing his Doctrine, is of purpose preferred, to teach us, that it is much better with Marry to study in the word,
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and first to seeke the kingdome of God, than with Martha to labour in the worlde,
and First to seek the Kingdom of God, than with Martha to labour in the world,
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and to neglect that heauenly kingdome.
and to neglect that heavenly Kingdom.
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And yet notwithstanding, such is the corruption of this rusty age, that our greatest care is to prouide for this present life,
And yet notwithstanding, such is the corruption of this rusty age, that our greatest care is to provide for this present life,
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as the rich man, Luke. 12. that inlarged his barnes wherein to put his store for many yeares:
as the rich man, Lycia. 12. that enlarged his Barns wherein to put his store for many Years:
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but wee neuer or verie late remember to prouide for the life to come, like that other rich man, Luke. 16. that neuer thought of heauen, till hee was tormented in the flames of hell.
but we never or very late Remember to provide for the life to come, like that other rich man, Lycia. 16. that never Thought of heaven, till he was tormented in the flames of hell.
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In the 11. of Iohn, Christ is said to loue the whole familie, and here he is said to come vnto them.
In the 11. of John, christ is said to love the Whole family, and Here he is said to come unto them.
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For whome hee loueth hee cannot choose but visite, like the friends of Iob that came to comfort him in his great aduersitie:
For whom he loves he cannot choose but visit, like the Friends of Job that Come to Comfort him in his great adversity:
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yea, and the greater loue he beareth vnto any, the oftner hee will resort vnto them,
yea, and the greater love he bears unto any, the oftener he will resort unto them,
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yea, he will come and dwell with them, Ioh. 14. 23. Like Iacob that came downe into Egypt, to his beloued sonne Ioseph, and dwelt in Goshen.
yea, he will come and dwell with them, John 14. 23. Like Iacob that Come down into Egypt, to his Beloved son Ioseph, and dwelled in Goshen.
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But Christ is yet more kind then Iacob was, for he came not till hee was sent for with horses and Chariots:
But christ is yet more kind then Iacob was, for he Come not till he was sent for with Horses and Chariots:
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but Christ came of his owne accord to this beloued familie. Thus doth he alwaies preuent vs with his blessings:
but christ Come of his own accord to this Beloved family. Thus does he always prevent us with his blessings:
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before he was desired he came into the world, he called his Apostles before they came to him,
before he was desired he Come into the world, he called his Apostles before they Come to him,
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and before he was requested hee came vnto this noble house.
and before he was requested he Come unto this noble house.
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O happie house that entertayned such a guest, but thrice happie inhabitants to whome such a guest would vouchsafe to come!
O happy house that entertained such a guest, but thrice happy inhabitants to whom such a guest would vouchsafe to come!
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When hee came to the swinish Gadarens, they desired him to depart out of their coastes, preferring their swine aboue their Sauiour:
When he Come to the swinish Gadarenes, they desired him to depart out of their coasts, preferring their Swine above their Saviour:
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but this godlie familie receiued him into their house, preferring their God before their golde, and the health of their soules before their worldlie wealth. but this godly family received him into their house, preferring their God before their gold, and the health of their Souls before their worldly wealth.
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They receiued him into their house, who had not a house wherein to put his head.
They received him into their house, who had not a house wherein to put his head.
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Wherein their hospitalitie is commended, and shall certainly bee rewarded at the dreadfull day:
Wherein their hospitality is commended, and shall Certainly be rewarded At the dreadful day:
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for vvith this and such like workes of mercy, the Lorde shall answere the sentence of iudgement, which is to bee denounced agaynst the wicked, that neuer exercised those workes of mercy.
for with this and such like works of mercy, the Lord shall answer the sentence of judgement, which is to be denounced against the wicked, that never exercised those works of mercy.
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Let vs learne by their example to bee harborous, and giuen to hospitalitie, vvhich is so often commended vnto vs in the Scripture,
Let us Learn by their Exampl to be harborous, and given to hospitality, which is so often commended unto us in the Scripture,
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and shall be so richly rewarded at the last day. Those godly Fathers, Abraham and Lot, entertained Angels in the habite of straungers:
and shall be so richly rewarded At the last day. Those godly Father's, Abraham and Lot, entertained Angels in the habit of Strangers:
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so wee may daily entertaine Christ Iesus in the habite of a poore man, of a blinde man, of a lame man,
so we may daily entertain christ Iesus in the habit of a poor man, of a blind man, of a lame man,
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and whatsoeuer is done vnto anie of these that are his members, he accounteth and accepteth as done vnto himselfe.
and whatsoever is done unto any of these that Are his members, he accounteth and Accepteth as done unto himself.
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Nowe as the vertue of hospitalitie is commendable in all sortes of men:
Now as the virtue of hospitality is commendable in all sorts of men:
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so is it more especiallie commended to the Ministers, vvho are expreslie commaunded by the Apostle among other thinges, to bee giuen to hospitalitie.
so is it more especially commended to the Ministers, who Are expressly commanded by the Apostle among other things, to be given to hospitality.
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Vnto the Leuites in the time of the lawe, the Lord appoynted cities of refuge, tosignifie that the Ministers house shuld be the poore mans harbour, and his store their treasurie: Unto the Levites in the time of the law, the Lord appointed cities of refuge, tosignifie that the Ministers house should be the poor men harbour, and his store their treasury:
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but the true Ministers of our dayes haue no cities of refuge for others, for they haue none for themselues:
but the true Ministers of our days have no cities of refuge for Others, for they have none for themselves:
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they haue not where with to relieue the wants of others, for they haue not to relieue their owne.
they have not where with to relieve the Wants of Others, for they have not to relieve their own.
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When Martha had thus entertained Christ as hee was man, into her house, Mary began to entertaine him as hee was GOD into her heart, she sate at his feete to heare his preaching,
When Martha had thus entertained christ as he was man, into her house, Marry began to entertain him as he was GOD into her heart, she sat At his feet to hear his preaching,
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for no sooner was Christ come into the house, but that he tooke occasion to teach and instruct the familie,
for no sooner was christ come into the house, but that he took occasion to teach and instruct the family,
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and in stead of bodily foode, which they bestowed vppon him, to giue vnto them the foode of the soule.
and in stead of bodily food, which they bestowed upon him, to give unto them the food of the soul.
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Thus doth he alwaies shew himselfe a thankfull guest, into what house soeuer he entreth, hee leaueth better things behind him than he findeth, hee loues not to bee in Zacheus debt for his dinner, for in stead thereof hee bringeth saluation to his house, neither doth he leaue his supper vnpaid for here,
Thus does he always show himself a thankful guest, into what house soever he entereth, he Leaveth better things behind him than he finds, he loves not to be in Zacchaeus debt for his dinner, for in stead thereof he brings salvation to his house, neither does he leave his supper unpaid for Here,
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for in stead thereof he bestoweth vpon them an heauenly sermon.
for in stead thereof he bestoweth upon them an heavenly sermon.
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This should be the exercise of faithfull Ministers, when they are inuited to great feastes, that as they are called the salt of the earth, which serueth to season the meates, to make them sauorie,
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 savoury,
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and preserue them from putrifaction, so they should season the table talke with some godly conference, to minister grace vnto the hearers, Ephe. 4. 29. These sisters were godly women, and both earnest fauorers of Iesus Christ, and yet in the manner of their deuotion there is such difference, that the worldly affection of the one, may in some sort be misliked, in respect of the godly exercise and practise of the other:
and preserve them from putrefaction, so they should season the table talk with Some godly conference, to minister grace unto the hearers, Ephes 4. 29. These Sisters were godly women, and both earnest favourers of Iesus 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:
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Martha is sore incumbred with much seruing, where a little seruice had bin sufficient, but Mary is attentiue to heare the word of God, which neuer can be heard sufficiently.
Martha is soar 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 herd sufficiently.
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Mary sitteth to heare the word, as Christ vsed to sit when he preached the word, to shew that the word is to be preached and heard with a quiet minde.
Marry Sitteth to hear the word, as christ used to fit when he preached the word, to show that the word is to be preached and herd with a quiet mind.
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In a still night euerie voyce is heard, and when the bodie is quiet, the minde most commonly is quiet also.
In a still night every voice is herd, and when the body is quiet, the mind most commonly is quiet also.
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But Martha is troubled with other affaires, and therefore vnfit to heare the word:
But Martha is troubled with other affairs, and Therefore unfit to hear the word:
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as the ground that is surcharged with stones, or ouergrowne with weedes and thornes, is vnfit to receiue the seede,
as the ground that is surcharged with stones, or overgrown with weeds and thorns, is unfit to receive the seed,
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or yeeld any fruite to him that tilleth it.
or yield any fruit to him that Tilleth it.
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As often therefore as we come to heare the word of God, we must not come with distracted minds, wee must not trouble our selues with the cares of this life, which (as our Sauiour saith) are thornes to choake the word, and to make it vnfruitfull.
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 Saviour Says) Are thorns to choke the word, and to make it unfruitful.
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For as Moses was vnfit to talke with God till he had put off his shooes,
For as Moses was unfit to talk with God till he had put off his shoes,
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and the blinde man vnfit to come to Christ, till he had throwne away his cloake:
and the blind man unfit to come to christ, till he had thrown away his cloak:
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so wee must thinke our selues vnfit to heare the worde, and vnapt for euery heauenly exercise, till wee haue put off our shooes, that is, our worldly cogitations and affections,
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,
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and till we haue cast away our cloake, that is, all lets and impediments which might hinder vs from profiting in our profession.
and till we have cast away our cloak, that is, all lets and impediments which might hinder us from profiting in our profession.
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When our mindes are quiet, we are fit to deale with heauenly matters, therefore the Doctors conferred sitting in the Temple:
When our minds Are quiet, we Are fit to deal with heavenly matters, Therefore the Doctors conferred sitting in the Temple:
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and God delighteth to deale with vs when we are most priuate:
and God delights to deal with us when we Are most private:
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he appeared to Abraham sitting in the doore of his Tent. The holy Ghost came downe vpon the Apostles,
he appeared to Abraham sitting in the door of his Tent. The holy Ghost Come down upon the Apostles,
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and filled all the house where they were sitting. The Eunuch sitting in his chariot, was called and conuerted by Philips preaching.
and filled all the house where they were sitting. The Eunuch sitting in his chariot, was called and converted by Philips preaching.
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Marie sate at Iesus feete, yet sate she not sleeping, as many sit at the preachers feete,
Marie sat At Iesus feet, yet sat she not sleeping, as many fit At the Preachers feet,
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but she sate at Christ his feete, and heard his word.
but she sat At christ his feet, and herd his word.
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As Paul was brought vp at the feete of Gamaliel, and was perfectly instructed in the law of the fathers.
As Paul was brought up At the feet of Gamaliel, and was perfectly instructed in the law of the Father's.
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Her humilitie is commended, in that she sate at Iesus feet, to shew that the word is to be heard with all humilitie:
Her humility is commended, in that she sat At Iesus feet, to show that the word is to be herd with all humility:
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her diligence and earnestnes appeareth, in that shee would not depart to helpe her sister, to signifie that the hearing of the word must be preferred before all worldlie busines.
her diligence and earnestness appears, in that she would not depart to help her sister, to signify that the hearing of the word must be preferred before all worldly business.
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Her diligence and humilitie serueth to condemne our negligence, and contempt of Christ and his word:
Her diligence and humility serveth to condemn our negligence, and contempt of christ and his word:
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we do not sit at Christ his feete, nay wee rather set Christ at our feete,
we do not fit At christ his feet, nay we rather Set christ At our feet,
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when we are so negligent in hearing of his word.
when we Are so negligent in hearing of his word.
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Wee are as slovve to come to the Church, as the Rauen vvas to come to the Arke,
we Are as slow to come to the Church, as the Raven was to come to the Ark,
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and as loath to spend any time in the seruice of God, as Pharaoh vvas loath to let the Israelites goe to serue the Lord.
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.
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If a commoditie vvere to bee seene vvhereout some profite might arise, how careful vvould vve be to procure it? vvhat paines vvould vve take to get it? Absolon vvas not more desirous of a kingdome,
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,
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than the rich men of our time are desirous of golden gaine.
than the rich men of our time Are desirous of golden gain.
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But if it be a matter of cost or trouble, if they cannot heare the worde preached without some hinderance to their worldly busines,
But if it be a matter of cost or trouble, if they cannot hear the word preached without Some hindrance to their worldly business,
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and some extraordinarie charge to their purse, then like the Gadarenes, they are content to take their leaue of Christ and his worde,
and Some extraordinary charge to their purse, then like the Gadarenes, they Are content to take their leave of christ and his word,
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and had rather lose that heauenlie pearle, than they would parte from their worldlie pelfe.
and had rather loose that heavenly pearl, than they would part from their worldly pelf.
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Thus in Christ wee haue the patterne of a good pastour, and in Marie the patterne of a good hearer:
Thus in christ we have the pattern of a good pastor, and in marry the pattern of a good hearer:
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Let Ministers learne by his example, to take all occasions to preach the worde, to bee instant in season and out of season ▪ and let Christians learne by her example,
Let Ministers Learn by his Exampl, to take all occasions to preach the word, to be instant in season and out of season ▪ and let Christians Learn by her Exampl,
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first to seeke the kingdome of God and his righteousnesse, and then to prouide for the things of this life.
First to seek the Kingdom of God and his righteousness, and then to provide for the things of this life.
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While Marie was carefull for the foode of the soule, Martha was curious to prouide foode for the bodie, her greatest care was to entertaine Christ,
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,
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& to make him good cheere, to testifie her thankfull minde vnto him that had done so great thinges for them, hee had raised her brother Lazarus from death to life,
& 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,
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therefore he was worthie to bee well entertained.
Therefore he was worthy to be well entertained.
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If Elias deserued to bee well dealt withall at the hande of his hostesse, whose sonne he had restored to life:
If Elias deserved to be well dealt withal At the hand of his hostess, whose son he had restored to life:
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or Elisa deserued such entertainement for her sonnes reuiuing:
or Elisa deserved such entertainment for her Sons reviving:
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then surely our Sauiour Christ was worthie to bee welcome hether, where he had raised Lazarus out of his graue, wherein he had lien by the space of foure dayes before.
then surely our Saviour christ was worthy to be welcome hither, where he had raised Lazarus out of his graven, wherein he had lain by the Molle of foure days before.
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It was well done therefore of Martha to shew her thankfull minde vnto Christ, but it was not well done at that time to shew her selfe thankefull in that manner, it was then time to heare the worde:
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:
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for at that time Christ preached the worde, it was no time for her to spend that time in other affaires,
for At that time christ preached the word, it was no time for her to spend that time in other affairs,
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and to neglect the greatest affaire, the meanes of her owne saluation.
and to neglect the greatest affair, the means of her own salvation.
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It was not vnlawfull for Martha to labour, no more than it was vnlawfull for Peter to sleepe:
It was not unlawful for Martha to labour, no more than it was unlawful for Peter to sleep:
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but when Christ was preaching, it was no time for her to bee so busie in seruing, no more than it was time for Peter to sleepe,
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,
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when Christ willed him so earnestly to watch and praye.
when christ willed him so earnestly to watch and pray.
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When Christ preached out of Simons shippe to the people that stoode vpon the shore, it was no time for Peter to play the Fisherman.
When christ preached out of Simons ship to the people that stood upon the shore, it was no time for Peter to play the Fisherman.
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But when Christ had left speaking, and commaunded him to lanch into the deepe, then it was time for Peter to let downe the net.
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.
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There is a time wherin we ought to labour in our vocation, and a time wherein we ought to heare the word,
There is a time wherein we ought to labour in our vocation, and a time wherein we ought to hear the word,
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and as wee may not vtterly neglect our lawfull callings, to follow Sermons:
and as we may not utterly neglect our lawful callings, to follow Sermons:
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so must we not bestow the Sabboth, which is consecrated to the seruice of God, in following the workes of our vocation.
so must we not bestow the Sabbath, which is consecrated to the service of God, in following the works of our vocation.
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All things haue their appointed time (saith the wise man) Eccle. 3. and euery thing is seemely in his conuenient season,
All things have their appointed time (Says the wise man) Eccle. 3. and every thing is seemly in his convenient season,
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but when thinges are done preposterously and out of order, there followeth confusion. Although Martha did not heare Christ, yet did she labour for Christ:
but when things Are done preposterously and out of order, there follows confusion. Although Martha did not hear christ, yet did she labour for christ:
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marry in our dayes will neither labour for Christ, nor heare of Christ:
marry in our days will neither labour for christ, nor hear of christ:
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but as the Israelites were wearie of their iourney in the wildernes, and lothed that heauenly Manna;
but as the Israelites were weary of their journey in the Wilderness, and loathed that heavenly Manna;
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so these men are wearie of euery godly exercise, and are soone cloyed with the word of God.
so these men Are weary of every godly exercise, and Are soon cloyed with the word of God.
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The fiue foolish Virgins wasted their oyle to no purpose, and while they went to buy, were excluded the marriage:
The fiue foolish Virgins wasted their oil to no purpose, and while they went to buy, were excluded the marriage:
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and these foolish men spende this time of grace vainely and wantonly, as though after this life there were no time of iustice and vengeance to bee feared.
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.
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The day serueth for their pride or profite, the night is spent in sporte and pleasure,
The day serveth for their pride or profit, the night is spent in sport and pleasure,
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and no time is left to heare the worde. When we are praying, they are playing:
and no time is left to hear the word. When we Are praying, they Are playing:
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when we are preaching, they are eating and drinking, like the olde worlde, that ate and dranke, that married wiues,
when we Are preaching, they Are eating and drinking, like the old world, that ate and drank, that married wives,
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& gaue in marriage, while Noah was preparing the Arke for the sauing of his householde.
& gave in marriage, while Noah was preparing the Ark for the Saving of his household.
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And as Baals priestes wounded themselues to serue their idol: so these men take dangerous courses, & strangely trouble themselues to serue the diuell.
And as Baal's Priests wounded themselves to serve their idol: so these men take dangerous courses, & strangely trouble themselves to serve the Devil.
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Now Martha findeth her selfe agrieued, and begins to enuie her sisters exercise, as Iosephs brethren enuied him for his dreames:
Now Martha finds her self aggrieved, and begins to envy her Sisters exercise, as Joseph's brothers envied him for his dreams:
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and the sonnes of Ishai, that disdayned their brother Dauid, for his forwardnesse in the combat with Goliah.
and the Sons of Jesse, that disdained their brother David, for his forwardness in the combat with Goliath.
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These two sisters, that in other things agreed so well together, in this doe differ so much, that Christ must haue the hearing of the matter,
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,
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and decide the controuersie, Martha plaieth the plaintife, and accuseth her sister.
and decide the controversy, Martha playeth the plaintiff, and Accuseth her sister.
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Mary the desendant answereth by her aduocate, and Christ himself that tooke vpon him the office of an Aduocate, is become the Iudge,
Mary the descendant Answers by her advocate, and christ himself that took upon him the office of an Advocate, is become the Judge,
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and giueth sentence on Maries side:
and gives sentence on Mary's side:
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Martha complaineth of her sisters slouthfulnes, and seemeth after a sort to blame our Sauiour for winking at it, requiring him to see the matter redressed speedily.
Martha Complaineth of her Sisters slothfulness, and seems After a sort to blame our Saviour for winking At it, requiring him to see the matter Redressed speedily.
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But Christ first reprooueth Marthaes curiositie, and then excuseth, yea, and commendeth Maries care.
But christ First Reproveth Martha's curiosity, and then excuseth, yea, and commends Mary's care.
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In Martha it appeareth how willing wee are to please our selues in our owne conceites,
In Martha it appears how willing we Are to please our selves in our own conceits,
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and how readie to conceiue amisse of others doings, yea, sometimes to preferre out owne defects;
and how ready to conceive amiss of Others doings, yea, sometime to prefer out own defects;
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before the perfections of other men. If Dauid chasten his soule with fasting, it shall bee turned to his reproofe:
before the perfections of other men. If David chasten his soul with fasting, it shall be turned to his reproof:
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If he put on sackcloth, to testifie his cōtrition, they iest at him, and the drunkardes make songs of him.
If he put on Sackcloth, to testify his contrition, they jest At him, and the drunkards make songs of him.
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If Iohn Baptist be temperate in his apparell and diet, they will say he hath a diuell.
If John Baptist be temperate in his apparel and diet, they will say he hath a Devil.
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If Paul answere discreetly for himselfe, he shall be charged to bee madde with ouermuch learning;
If Paul answer discreetly for himself, he shall be charged to be mad with overmuch learning;
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yea, if our Sauiour Christ himselfe frequent the cōpanie of sinners, to reclaime them from sinne, they will not sticke to call him a friend and companion of Publicans and sinners.
yea, if our Saviour 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.
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Amongst vs, if there be any that bee more forward in religion than the rest,
among us, if there be any that be more forward in Religion than the rest,
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& more diligent to heare the word, as Marie was, there shall not want some or other to censure them at their pleasure,
& more diligent to hear the word, as Marie was, there shall not want Some or other to censure them At their pleasure,
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yea, to find fault, & to condemne thē for so doing, yet are not the godly to bee discouraged herewith,
yea, to find fault, & to condemn them for so doing, yet Are not the godly to be discouraged herewith,
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or to desist from their godly exercises: for as the Lord answered for Marie, when she held her peace:
or to desist from their godly exercises: for as the Lord answered for Marie, when she held her peace:
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so the Lorde will defend their cause, and take their part against their aduersaries The Lorde cannot abide to heare his seruants ill spoken of,
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,
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but is alwayes readie to maintaine their right, and to answere for them. He will not suffer Laban to speake an ill worde to his seruant Iacob.
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 Iacob.
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And if Aaron & Miriam murmure against Moses, the Lorde will punish it with leprosie.
And if Aaron & Miriam murmur against Moses, the Lord will Punish it with leprosy.
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What a comfortable thing is this to the godly, yt the king of kings will take their partes,
What a comfortable thing is this to the godly, that the King of Kings will take their parts,
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and will not suffer them to sustaine any wrong? He is a most sure and trustie friend, that will not abide his friends to be backbited or ill spoken of,
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,
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but either he will answere in their defence, or he will finde some meanes to stop their mouthes,
but either he will answer in their defence, or he will find Some means to stop their mouths,
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and restraine the slaunderous tongues of their enemies, as sometime he stopt Balaams passage, when he went to curse his people,
and restrain the slanderous tongues of their enemies, as sometime he stopped Balaams passage, when he went to curse his people,
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& caused the dumbe beast to speake, and to reprooue the madnes of the Prophet, rather than hee would haue his people to be cursed.
& caused the dumb beast to speak, and to reprove the madness of the Prophet, rather than he would have his people to be cursed.
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The repetition of Marthaes name argueth the vehemencie and earnestnesse of this admonition The Lord is faine to be very earnest and importunate with vs,
The repetition of Martha's name argue the vehemency and earnestness of this admonition The Lord is feign to be very earnest and importunate with us,
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before hee can reclaime vs. So when God spake vnto Abraham, hee called him twise by name:
before he can reclaim us So when God spoke unto Abraham, he called him twice by name:
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Christ called Peter thrife by name, Iohn 21. to cause him make his three-folde confession, to make amends for his three-folde deniall.
christ called Peter thrife by name, John 21. to cause him make his threefold Confessi, to make amends for his threefold denial.
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And when the Lord spake vnto Samuel, he called him 4. seuerall times by name, before he answered:
And when the Lord spoke unto Samuel, he called him 4. several times by name, before he answered:
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for such is the great mercie of God, that he is content to admonish vs often of our duetie,
for such is the great mercy of God, that he is content to admonish us often of our duty,
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& such is the dulnes & peruersenes of our crooked nature, that wee cannot be gained by the first admonition:
& such is the dulness & perverseness of our crooked nature, that we cannot be gained by the First admonition:
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but the Lord must cal vs oftē & earnestly, before we wil hearkē vnto him. There are two thinges in this speach of Christ to be obserued.
but the Lord must call us often & earnestly, before we will harken unto him. There Are two things in this speech of christ to be observed.
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The first is, his modest reprehension of Marthaes immoderate care:
The First is, his modest reprehension of Martha's immoderate care:
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the other is, his friendly defence of Maries choise. Though Martha was very careful to entertaine Christ in the best manner,
the other is, his friendly defence of Mary's choice. Though Martha was very careful to entertain christ in the best manner,
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yet if he perceiue any thing in her worthie of reprehension, hee will not sticke to tell her of it:
yet if he perceive any thing in her worthy of reprehension, he will not stick to tell her of it:
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hee will not soothe her in her saying, nor smoothe her in her own conceit, for all the trouble and cost that shee bestowes vpon him.
he will not sooth her in her saying, nor smooth her in her own conceit, for all the trouble and cost that she bestows upon him.
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If we be often inuited to some mans table, and kindly entertained, it would be vnkindly taken,
If we be often invited to Some men table, and kindly entertained, it would be unkindly taken,
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if wee should finde fault with any disorder:
if we should find fault with any disorder:
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but for as much as all Christ his actions are the instructions of Christians therefore euery Christian,
but for as much as all christ his actions Are the instructions of Christians Therefore every Christian,
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but especially Preachers, whom it more specially concerneth, must learne by this example how to behaue themselues,
but especially Preachers, whom it more specially concerns, must Learn by this Exampl how to behave themselves,
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when they are inuited to great feastes, namely, to speake their conscience freely when they see a fault.
when they Are invited to great feasts, namely, to speak their conscience freely when they see a fault.
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The best requitall that we can make for our good cheare, is to giue good counsell and wholesome admonition to them that inuite vs. When Christ dined with the Pharise, Luke 11. and was misliked for not washing before dinner, he tooke occasion to reproue their hypocrisie, their outward shewe of holinesse, which was the sin of the Pharises:
The best requital that we can make for our good cheer, is to give good counsel and wholesome admonition to them that invite us When christ dined with the Pharisee, Lycia 11. and was misliked for not washing before dinner, he took occasion to reprove their hypocrisy, their outward show of holiness, which was the since of the Pharisees:
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and at an other time he noteth them, for pressing to the chiefe places at banquets,
and At an other time he notes them, for pressing to the chief places At banquets,
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& sheweth what modestie is to be obserued in sitting down to meate, and what guests should be bidden to our table.
& shows what modesty is to be observed in sitting down to meat, and what guests should be bidden to our table.
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So should Preachers behaue themselues tovvards those that inuite them to great feastes, vvhen they see perhaps some fault or disorder, either in the master of the house,
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,
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or in some other of the guestes, to say vnto them thus, or otherwise as the case requireth:
or in Some other of the guests, to say unto them thus, or otherwise as the case requires:
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I will warne you of one thing that will doe you good, that you would leaue your vsurie and extortion, your couetousnes & oppression, that you would leaue your swearing & blaspheming the name of God, that you would forbeare to prophane the Lordes Sabboth, that you would leaue your pride and excesse in your diet and apparell, that you would forbeare to speake ill of any behind their backes,
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 lords 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,
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or to beare any malice or hatred to any of your neighbors.
or to bear any malice or hatred to any of your neighbours.
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These are the faults which are easie to bee espied almost in euery place, and these are the faultes which the faithfull minister of Christ Iesus should not leaue vnreproued wheresoeuer he commeth.
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 Iesus should not leave unreproved wheresoever he comes.
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But as Elias told Ahab of his Idolatrie, though he were his king, and Iohn Baptist tolde Herode of his adulterie,
But as Elias told Ahab of his Idolatry, though he were his King, and John Baptist told Herod of his adultery,
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though he did many things for him, and heard him gladly:
though he did many things for him, and herd him gladly:
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so should the Preachers reprooue the people for their notorious offences, notwithstanding some fauours and curtesies receiued from them.
so should the Preachers reprove the people for their notorious offences, notwithstanding Some favours and courtesies received from them.
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If Christ had cause to finde fault with Martha for her too much diligence in his entertainement, it seemes he was not curious of his diet,
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,
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but would haue bene content with simple cates:
but would have be content with simple cates:
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he was no delicate or daintie guest, he did not affect or delight in sumptuous banquets,
he was no delicate or dainty guest, he did not affect or delight in sumptuous banquets,
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or costly fare, hee rather requireth a religious heart, a constant faith, a willing minde to heare the word, with an earnest care to liue thereafter.
or costly fare, he rather requires a religious heart, a constant faith, a willing mind to hear the word, with an earnest care to live thereafter.
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These are the thinges wherein the Lorde delighteth, these are the iuncates which he desireth, and which hee preferreth before all earthly cheare.
These Are the things wherein the Lord delights, these Are the juncates which he Desires, and which he preferreth before all earthly cheer.
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Thus is Martha reprehended for her curiositie:
Thus is Martha reprehended for her curiosity:
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now let vs see how Marie is excused and commended for her godly care. One thing is necessarie (saith Christ;) and what is that one thing? Euen to heare the word preached, which is the power of God to saluation, to euery one that beleeueth.
now let us see how Marie is excused and commended for her godly care. One thing is necessary (Says christ;) and what is that one thing? Eve to hear the word preached, which is the power of God to salvation, to every one that Believeth.
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A man may better want all thinges, than that one needefull thing, and yet we desire all other thinges,
A man may better want all things, than that one needful thing, and yet we desire all other things,
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and neglect that one thing, which is so needefull. This one thing hath Marie chosen, and therefore hath chosen the better part.
and neglect that one thing, which is so needful. This one thing hath Marie chosen, and Therefore hath chosen the better part.
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Marthaes part is good, because it prouideth for this present life: but Maries part is better, because it leadeth to eternall life.
Martha's part is good, Because it Provideth for this present life: but Mary's part is better, Because it leads to Eternal life.
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It is good to bee occupied about our calling, to get our liuing:
It is good to be occupied about our calling, to get our living:
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but it is better to bee occupied in hearing the worde, which is able to saue our soules.
but it is better to be occupied in hearing the word, which is able to save our Souls.
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As the head and the foote are both needefull in the bodie, so Mary and Martha are both needful in a Commonwealth:
As the head and the foot Are both needful in the body, so Marry and Martha Are both needful in a Commonwealth:
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man hath two vocations, the one earthly, by his labour, the other heauenly by his prayer.
man hath two vocations, the one earthly, by his labour, the other heavenly by his prayer.
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There is the actiue life, which consisteth in practising the affayres of this life, wherein man sheweth himselfe to be like himselfe,
There is the active life, which Consisteth in practising the affairs of this life, wherein man shows himself to be like himself,
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and there is the contemplatiue life, which consisteth in the meditation of diuine and heauenlie thinges, wherein man sheweth himselfe to be like the Angels:
and there is the contemplative life, which Consisteth in the meditation of divine and heavenly things, wherein man shows himself to be like the Angels:
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for they which labour in their temporal vocations, doe liue like men, but they which labour in spirituall matters, liue like Angels.
for they which labour in their temporal vocations, do live like men, but they which labour in spiritual matters, live like Angels.
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When they heare the word, God speaketh vnto them:
When they hear the word, God speaks unto them:
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when they pray, they speake vnto God, so that there is a continual conference betweene God and them,
when they pray, they speak unto God, so that there is a continual conference between God and them,
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because they are continually exercised in hearing and praying. Christ loued Martha for her hospitalitie, as Isaac loued Esau for his venison.
Because they Are continually exercised in hearing and praying. christ loved Martha for her hospitality, as Isaac loved Esau for his venison.
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So did he loue Marie for her diligence in hearing his word, as Rebecca loued Iacob for he arkning to her voice.
So did he love Marie for her diligence in hearing his word, as Rebecca loved Iacob for he arkning to her voice.
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A nurse which hath her breast full of milke, doth loue the child that sucks it from her:
A nurse which hath her breast full of milk, does love the child that sucks it from her:
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and Christ which hath his breast full of heauenly milke, is glad when he hath children to sucke the same.
and christ which hath his breast full of heavenly milk, is glad when he hath children to suck the same.
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Let vs therefore (as the Apostle willeth vs. 1. Pet. 2. 12.) laying aside al maliciousnesse,
Let us Therefore (as the Apostle wills us 1. Pet. 2. 12.) laying aside all maliciousness,
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and al guile, and dissimulation, and enuie, and all euill speaking, as new borne babes desire the sincere milke of the word, that we may growe thereby to bee perfect men in Christ Iesus:
and all guile, and dissimulation, and envy, and all evil speaking, as new born babes desire the sincere milk of the word, that we may grow thereby to be perfect men in christ Iesus:
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let vs breathe after the fountaine of liuing water, which springeth vp vnto eternall life, as the faintie Hart desireth the water brooke to quench his thirst:
let us breathe After the fountain of living water, which springs up unto Eternal life, as the fainty Heart Desires the water brook to quench his thirst:
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and for as much as many things are so troublesome, and one thing is so needefull, let vs seeke that one needful thing, the end of all thinges,
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,
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euen to feare God and keepe his commaundements, which we learne by hearing the word of God, wherby faith (without the which it is impossible to please God is begotten and nourished in the hearts of men.
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.
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This is that good part which Mary hath chosen, by so much better than her sisters choise, This is that good part which Mary hath chosen, by so much better than her Sisters choice,
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because it concerneth a better life, and hath the fruition of this present life. Mary hath a double portion:
Because it concerns a better life, and hath the fruition of this present life. Mary hath a double portion:
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she heard the worde, and ate of the meate which her sister dressed, for godlinesse hath the promise of this life,
she herd the word, and ate of the meat which her sister dressed, for godliness hath the promise of this life,
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and of the life to come.
and of the life to come.
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As for all other things, whether they be honors, promotions, pleasures, and what not? They serue only for the maintenance of this present life, which is so short and subiect to mutabilitie:
As for all other things, whither they be honours, promotions, pleasures, and what not? They serve only for the maintenance of this present life, which is so short and Subject to mUTABILITY:
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but the word of God is the foode of the soule, the bread of life, that immortall feede which bringeth forth fruite vnto eternall life.
but the word of God is the food of the soul, the bred of life, that immortal feed which brings forth fruit unto Eternal life.
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Let the worde of God therefore be pretious vnto vs, because it is so permanent: for heauen and earth must passe, but the word of God endureth for euer.
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 for ever.
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If we make choise of any thing beside, it must bee taken from vs, or wee shall bee taken from it:
If we make choice of any thing beside, it must be taken from us, or we shall be taken from it:
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but if wee make choise of this one thing, it shall neuer be taken from vs,
but if we make choice of this one thing, it shall never be taken from us,
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neither in this world, nor in the world to come. The Lord graunt that we be not only hearers;
neither in this world, nor in the world to come. The Lord grant that we be not only hearers;
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but doers of the word, that it may be truly said of vs, as Christ said of his Disciples that heard his preaching, Behold my brother, my sister and mother:
but doers of the word, that it may be truly said of us, as christ said of his Disciples that herd his preaching, Behold my brother, my sister and mother:
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or as he answered the woman that commended his carnal kindred, Blessed are they that heare the word of God, and keepe the same. FINIS.
or as he answered the woman that commended his carnal kindred, Blessed Are they that hear the word of God, and keep the same. FINIS.
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THE FIRST SERMON of Noahs drunkennesse. GEN. 9. 20. 21. Noah also began to be a husband man and planted a vineyard:
THE FIRST SERMON of Noahs Drunkenness. GEN. 9. 20. 21. Noah also began to be a husband man and planted a vineyard:
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And he dranke of the wine and was drunken, and was uncouered in the middest of his tent.
And he drank of the wine and was drunken, and was uncovered in the midst of his tent.
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FIrst we are to speake of Noah, then of Cham his wicked sonne, and after of Shem and Iapheth his good sonnes:
First we Are to speak of Noah, then of Cham his wicked son, and After of Shem and Japheth his good Sons:
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In Noah, first of that which hee did well, and then of his sinne. In Cham, first of his sinne, and then of his curse.
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.
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In his brethren, first of their reuerence, and then of their blessing. Nowe wee will speake of the Father, and after of his children.
In his brothers, First of their Reverence, and then of their blessing. Now we will speak of the Father, and After of his children.
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Then (saith Moses) Noah began to be a husbandman. Then (Says Moses) Noah began to be a husbandman.
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This is the first name which is giuen to Noah after the floud, hee is called an husbandman;
This is the First name which is given to Noah After the flood, he is called an husbandman;
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and the first worke which is mentioned, was the planting of a vineyard:
and the First work which is mentioned, was the planting of a vineyard:
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one woulde thinke when all men were drowned vvith the floud, and none left aliue to possesse the earth but Noah and his sonnes, that hee should haue founde himselfe something else to doe, then to plant vineyardes:
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 vineyards:
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and that the holie Ghost shoulde haue intituled him King of the worlde, and not an husbandman of the earth, seeing there bee no such men as Noah was, which hath more in his hand,
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,
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then anie king hath in the world or shall haue to the worlds ende:
then any King hath in the world or shall have to the world's end:
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but hereby the holy Ghost would shewe, that God doth not respect kings for their titles,
but hereby the holy Ghost would show, that God does not respect Kings for their titles,
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nor men for their riches as we do, & therfore he nameth Noah after the worke which he did, not after the possessions which he had, an husbandman.
nor men for their riches as we do, & Therefore he names Noah After the work which he did, not After the possessions which he had, an husbandman.
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It seemeth that there was great diuersitie betweene this age and ours.
It seems that there was great diversity between this age and ours.
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For if we should see nowe a king go to plough, a nobleman to driue the teame, a gentleman keepe sheepe, hee should bee scorned for his labour more then Noah was for his drunkennesse:
For if we should see now a King go to plough, a nobleman to driven the term, a gentleman keep sheep, he should be scorned for his labour more then Noah was for his Drunkenness:
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yet when wee reade how this Monarch of the world thought no scorne to plaie the husbandman, we consider not his princely calling,
yet when we read how this Monarch of the world Thought no scorn to play the husbandman, we Consider not his princely calling,
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nor his ancient yeeres, nor his large possessions to commende his industrie, or modesty, or lowlie minde therein.
nor his ancient Years, nor his large possessions to commend his industry, or modesty, or lowly mind therein.
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Which may teach vs humilitie, though wee learne to disdaine husbandrie.
Which may teach us humility, though we Learn to disdain Husbandry.
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Of whom will we learne to bee humble, if Kinges giue examples, and the sonne of God humbleth himselfe from heauen to earth,
Of whom will we Learn to be humble, if Kings give Examples, and the son of God Humbleth himself from heaven to earth,
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and yet wee contemne the example of the Kinges of the earth, and the example of the king of heauen.
and yet we contemn the Exampl of the Kings of the earth, and the Exampl of the King of heaven.
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The time was when Adam digged and delued, when Dauid kept sheepe, and all the house of Iacob were called men occupied about cattell:
The time was when Adam dug and delved, when David kept sheep, and all the house of Iacob were called men occupied about cattle:
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but as they for this were abominable to the Egyptians (as Moses saith in the same verse) so they which doe like them are abhorred of their brethren:
but as they for this were abominable to the egyptians (as Moses Says in the same verse) so they which do like them Are abhorred of their brothers:
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and they which liue by them, scorne them for their worke, which would be chastned themselues, because they worke not.
and they which live by them, scorn them for their work, which would be chastened themselves, Because they work not.
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There was no arte nor science which was so much set by in former times, and is now profitable to the Commonwealth:
There was no art nor science which was so much Set by in former times, and is now profitable to the Commonwealth:
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bringing lesse profit vnto it selfe, that may so iustly complaine of her fall without cause,
bringing less profit unto it self, that may so justly complain of her fallen without cause,
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and her despite from them which liue by her, as this painefull science of husbandrie:
and her despite from them which live by her, as this painful science of Husbandry:
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that it is maruell that any man will take paine for the rest, to be contemned for his labour,
that it is marvel that any man will take pain for the rest, to be contemned for his labour,
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and be a scorne for the rest, which might hunger and starue, if he did not labour for them more then they doe themselues.
and be a scorn for the rest, which might hunger and starve, if he did not labour for them more then they do themselves.
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No maruell then though many in the poore countries murmure and complaine, that other cannot liue by them, and they cannot liue themselues:
No marvel then though many in the poor countries murmur and complain, that other cannot live by them, and they cannot live themselves:
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but it is maruell if their complaint do not grow in time to rebellion, and pull others as lowe as themselues:
but it is marvel if their complaint do not grow in time to rebellion, and pull Others as low as themselves:
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for why should the greatest paine yeeld the lesse profit? yet this is their case;
for why should the greatest pain yield the less profit? yet this is their case;
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for if you marke, you shall see that the husbandman doeth bate the price of his fruites so soone as the dearth is past,
for if you mark, you shall see that the husbandman doth bore the price of his fruits so soon as the dearth is past,
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though hee raiseth it a little while the dearth lasteth:
though he Raiseth it a little while the dearth lasteth:
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but they which raise the price of their wares with him, seldome fall againe, but make men pay as deere when the dearth is past,
but they which raise the price of their wares with him, seldom fallen again, but make men pay as deer when the dearth is past,
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as if it were a dearth still. Thus a plentiful yeere doth damage him, and a hard yeere doth vantage them.
as if it were a dearth still. Thus a plentiful year does damage him, and a hard year does vantage them.
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So this painful man is faine to liue poorely, fare meanly, go barely, house homely, rise early, labor daily, sel cheap,
So this painful man is feign to live poorly, fare meanly, go barely, house homely, rise early, labour daily, sell cheap,
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and bye deere, that I may truely say, that no man deserueth his liuing better, no man fulfilleth the lawe neerer:
and buy deer, that I may truly say, that no man deserves his living better, no man fulfilleth the law nearer:
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that is, thou shalt get thy liuing in the sweat of thy browes; then this poore sonne of Adam, which pickes his crums out of the earth.
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.
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Therefore he should not bee mocked for his labour, which hath vexation enough though all men speake well of him:
Therefore he should not be mocked for his labour, which hath vexation enough though all men speak well of him:
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and in my opinion, if any deserue to be loued for his innocencie, or for his trueth,
and in my opinion, if any deserve to be loved for his innocence, or for his truth,
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or his paine, or the good which hee brings to the Common-wealth, this Realme is not so much beholding to any sort of men (but those that feed the soule) as those which feed the body, that is, those that labor the earth:
or his pain, or the good which he brings to the Commonwealth, 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 labour the earth:
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yet you see how they liue like drudges, as though they were your seruants to prouide foode for you,
yet you see how they live like drudges, as though they were your Servants to provide food for you,
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and after to bring it to your doores:
and After to bring it to your doors:
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as the beasts serue them, so they serue you, as though you were another kind of men.
as the beasts serve them, so they serve you, as though you were Another kind of men.
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I can not thinke vpon their misery but my thought tels me, that it is a great part of our vnthankefulnesse, that we neuer consider what an easie life and liuing God hath giuen vnto vs, in respect of them.
I can not 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.
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If the Apostles rule were kept, they which do not worke should not eate: but nowe they which do not worke, eate most:
If the Apostles Rule were kept, they which do not work should not eat: but now they which do not work, eat most:
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and the husbandmen which worke, eate not, but are like Bees, which prepare foode for other and pinch themselues.
and the husbandmen which work, eat not, but Are like Bees, which prepare food for other and pinch themselves.
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Let vs consider this, for they had not one law and we another:
Let us Consider this, for they had not one law and we Another:
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but the same cursse which was denounced vpon Adam, was denounced vpon all his children, that euerie man should get his liuing in the sweate of his browes.
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.
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Although I know there be diuers workes, and diuers gifts, and diuers callings to work in:
Although I know there be diverse works, and diverse Gifts, and diverse callings to work in:
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yet alwaies prouided, they which do not worke should not eat, for in the sweat of thy browes, that is, in labour and trauell, thou king,
yet always provided, they which do not work should not eat, for in the sweat of thy brows, that is, in labour and travel, thou King,
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and thou Iudge, and thou prelate, and thou landlord, and thou gentleman, shalt get thy liuing as Adā thy father did,
and thou Judge, and thou prelate, and thou landlord, and thou gentleman, shalt get thy living as Adā thy father did,
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or else thou doest auoide the cursse, and a greater cursse shall followe: that is, they which will not sweat in earth, shal sweat in hell.
or Else thou dost avoid the curse, and a greater curse shall follow: that is, they which will not sweat in earth, shall sweat in hell.
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Adam had foode aswell as thou, and so had Noah, and more then thou, vnlesse thou hadst all,
Adam had food aswell as thou, and so had Noah, and more then thou, unless thou Hadst all,
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for they had all and yet they might not bee idle, because their handes were not giuen them for nothing:
for they had all and yet they might not be idle, Because their hands were not given them for nothing:
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Some worke with their pen, some with their tongues, some with their fingers:
some work with their pen, Some with their tongues, Some with their fingers:
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as nature hath made nothing idle, so God would haue no man idle, but that he which is a Magistrate, should do the worke of a Magistrate:
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:
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he which is a iudge, should do the work of a iudge:
he which is a judge, should do the work of a judge:
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he which is a captaine, should do the worke of a captaine, he which is a minister, should doe the worke of a minister:
he which is a captain, should do the work of a captain, he which is a minister, should do the work of a minister:
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as when Noah was called an husbandman, hee did the worke of an husbandman.
as when Noah was called an husbandman, he did the work of an husbandman.
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This contempt of the country, doeth threaten danger to the land as much as any thing else in our daies,
This contempt of the country, doth threaten danger to the land as much as any thing Else in our days,
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vnlesse their burden bee eased, and their estimation qualified in some part to their paines.
unless their burden be eased, and their estimation qualified in Some part to their pains.
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Thinking that you haue not heard of this theame before, seeing the wordes of my Text did lie for it,
Thinking that you have not herd of this theme before, seeing the words of my Text did lie for it,
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thus much I haue spoken to put you in mind how easily you liue in respect of them:
thus much I have spoken to put you in mind how Easily you live in respect of them:
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and to certifie our minds towards our poore brethren, which in deed seeme too base in our eies,
and to certify our minds towards our poor brothers, which in deed seem too base in our eyes,
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& are scorned for their labours, as much as we should be for our idlenesse. Then (saith Moses) Noah began to be a husbandman.
& Are scorned for their labours, as much as we should be for our idleness. Then (Says Moses) Noah began to be a husbandman.
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In that it is here said that Noah began, it doth not disprooue that hee gaue not himselfe to husbandrie before, but it importeth:
In that it is Here said that Noah began, it does not disprove that he gave not himself to Husbandry before, but it imports:
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that Noah began to set vp husbandrie againe after the floud before any other:
that Noah began to Set up Husbandry again After the flood before any other:
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so this good man recomforted with the experience of Gods fauour (vvhich had exempted him and his seede out of all the vvorld) and reioicing to see the face of the earth againe after the waters vvere gone,
so this good man recomforted with the experience of God's favour (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,
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though an olde man, and vveake then he vvas, yet hee returneth to his labour afresh,
though an old man, and weak then he was, yet he returns to his labour afresh,
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and scorned not to till and plant for all his possessions, as though hee were an husbandman:
and scorned not to till and plant for all his possessions, as though he were an husbandman:
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such a lowlines is alwaies ioined with the feare of God, that they yt are humbled with religion, do not thinke themselues too good to do any good thing.
such a lowliness is always joined with the Fear of God, that they that Are humbled with Religion, do not think themselves too good to do any good thing.
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Here note by the way, that none of Noahs sonnes are said to begin this worke,
Here note by the Way, that none of Noahs Sons Are said to begin this work,
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but Noah himselfe, the olde man, the hoary head and carefull Father begins to teach the rest,
but Noah himself, the old man, the hoary head and careful Father begins to teach the rest,
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and shewes his sonnes the vvay how they should prouide for their sonnes;
and shows his Sons the Way how they should provide for their Sons;
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and howe al the vvorld after should liue by labour and trauell, till they return to dust:
and how all the world After should live by labour and travel, till they return to dust:
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so the old man vvhome age dispenceth vvithall to take his ease, is more vvilling to prouide for the vvantes of his children,
so the old man whom age dispenceth withal to take his ease, is more willing to provide for the Wants of his children,
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then they are vvhich are bound to labour for themselues and their parents too, as the Storke doeth feede the dam vvhen she is olde,
then they Are which Are bound to labour for themselves and their Parents too, as the Stork doth feed the dam when she is old,
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because the dam fed her vvhen she vvas young.
Because the dam fed her when she was young.
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What a shame is this to Shem and Iapheth, that is, to vs vvhich are young and strong, that the father should be called a laborer vvhen the sonnes stand by? Now, the ground vvas barren because of the floud,
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,
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and could not bring foorth fruite of it selfe, because of the cursse:
and could not bring forth fruit of it self, Because of the curse:
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therefore it pitied Noah to see the desolation and barrennes, & slime vpon the face of the earth, vvhich hee had seene so glorious and sweet,
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,
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and fertil, vvith all maner of herbs and fruits, and flowers before.
and fertile, with all manner of herbs and fruits, and flowers before.
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Therefore he setteth himselfe to manure it, vvhich vvaited for nothing now, but a painefull labourer to till and dresse it, that it might bring forth delightes & profits for sinful man, as it did before.
Therefore he sets himself to manure it, which waited for nothing now, but a painful labourer to till and dress it, that it might bring forth delights & profits for sinful man, as it did before.
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By this vve may learne to vse all means for the obtaining of Gods blessings,
By this we may Learn to use all means for the obtaining of God's blessings,
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& not to lose any thing vvhich vve might haue or saue for want of paines, for that is sin.
& not to loose any thing which we might have or save for want of pains, for that is since.
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As Salomon noteth in the 24. of Pro. vvhen he reproueth ye slouthful husbandmā, because his field brought foorth Nettles and Thistles in steade of grapes, not because the grounde woulde not beare Grapes,
As Solomon notes in the 24. of Pro when he Reproveth you slothful husbandman, Because his field brought forth Nettles and Thistles in stead of grapes, not Because the ground would not bear Grapes,
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but because the slouthfull man woulde not set them.
but Because the slothful man would not Set them.
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Shall God command the earth and all his creatures to increase for vs, and shall not we further their increase for our selues? as wee increase and multiply our selues,
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,
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so wee are bound to ioyne hande and helpe, that all creatures may increase and multiply too,
so we Are bound to join hand and help, that all creatures may increase and multiply too,
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or else the Fathers should eate the childrens portion, and in time there should be nothing left for them that come after:
or Else the Father's should eat the Children's portion, and in time there should be nothing left for them that come After:
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this regard Noah seemeth to haue vnto his posteritie, and therefore hee gaue himselfe vnto husbandrie, which is commended in him vnto this day,
this regard Noah seems to have unto his posterity, and Therefore he gave himself unto Husbandry, which is commended in him unto this day,
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and shall be recorded of him so long as this booke is read:
and shall be recorded of him so long as this book is read:
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whereby wee are warned, that he which liueth only to himselfe, is not to be remembred of them which liue after:
whereby we Are warned, that he which lives only to himself, is not to be remembered of them which live After:
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But as Dauid cared how the realme should be gouerned after his death, aswell as he did during his life:
But as David cared how the realm should be governed After his death, aswell as he did during his life:
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so though we die and depart this worlde, yet wee should leaue that example, or those bookes,
so though we die and depart this world, yet we should leave that Exampl, or those books,
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or those workes, behinde vs, which may profit the Church and Commonwealth when vve are dead and buried,
or those works, behind us, which may profit the Church and Commonwealth when we Are dead and buried,
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as much as wee did vvhen vve liued among them.
as much as we did when we lived among them.
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Euen as Noah planted a vineyard, not for himselfe, but for the ages to come after.
Eve as Noah planted a vineyard, not for himself, but for the ages to come After.
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Some do thinke that Noah planted the first vineyarde, and drunke the first vvine, and that there was no vse of grapes before:
some do think that Noah planted the First vineyard, and drunk the First wine, and that there was no use of grapes before:
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vvhich opinion they are led vnto, that they might excuse Noah and mittigate his faulte;
which opinion they Are led unto, that they might excuse Noah and mitigate his fault;
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if hee did sup too deepe of that cup, the strength and operation vvhereof vvas not knowne vnto him nor vnto any man before.
if he did sup too deep of that cup, the strength and operation whereof was not known unto him nor unto any man before.
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But it is not like, that the excellent liquor and vvholsome iuice of the grape did lie hid from the vvorlde so many hundreth yeers,
But it is not like, that the excellent liquour and wholesome juice of the grape did lie hid from the world so many Hundredth Years,
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and no doubt but there vvere vines from the beginning, created with other trees:
and no doubt but there were vines from the beginning, created with other trees:
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for how could Noah plant a vineyard, vnlesse he had slippes of other vines or grapes that grew before, seeing he did not create fruites but plant fruits as vve doe? for this is principally to bee noted, that so soone as he had oportunitie to doe good, he omitted no time,
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,
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but presently after the floud was gone, and that the earth began to drie, he plied it with seedes,
but presently After the flood was gone, and that the earth began to dry, he plied it with seeds,
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and wrought it till he saw the fruites of his labour.
and wrought it till he saw the fruits of his labour.
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By this we learne, to omit no occasion to doe good, but when so euer wee may doe good, to count it sinne if we doe it not.
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.
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But if we be so exercised, then all our workes shall prosper like the vineyard of Noah, because the fruite of the vine dooth cheare the countenance and glad the heart of man.
But if we be so exercised, then all our works shall prosper like the vineyard of Noah, Because the fruit of the vine doth cheer the countenance and glad the heart of man.
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Therefore some haue gathered vpon the planting of this vineyard, a signification of gladnes and thankefulnes in Noah for this late deliuerance,
Therefore Some have gathered upon the planting of this vineyard, a signification of gladness and thankfulness in Noah for this late deliverance,
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as the Iewes by their solemne feastes did celebrate the memoriall of some great benefit:
as the Iewes by their solemn feasts did celebrate the memorial of Some great benefit:
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but I rather iudge ▪ that God would haue vs see in this example, what men did in those dayes,
but I rather judge ▪ that God would have us see in this Exampl, what men did in those days,
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and how we are degenerate from our parents, that we may prepare against the fire, as Noah prepared against the water.
and how we Are degenerate from our Parents, that we may prepare against the fire, as Noah prepared against the water.
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This is worthie to bee noted to, that God did not so regard his husbandrie,
This is worthy to be noted to, that God did not so regard his Husbandry,
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but that he had an eye to his drunkennes, and speakes of his fault aswel as his vertue;
but that he had an eye to his Drunkenness, and speaks of his fault aswell as his virtue;
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whereby we are warned, that though God blesse vs now while wee remember him, yet hee will chasten vs so soone as wee forget him:
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:
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though we be in a good name now, infamie will rise in an houre: though we be rich at this present, pouertie may come sodainely:
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:
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though we bee well while wee are heere, yet we may fall sicke before night, euen as Noah is praysed in one verse, and dispraysed in an other:
though we be well while we Are Here, yet we may fallen sick before night, even as Noah is praised in one verse, and dispraised in an other:
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euen now God commends him for his lowlines, and now discommends him for his drunkennes:
even now God commends him for his lowliness, and now discommends him for his Drunkenness:
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as though hee had forgot all his righteousnes so soone as hee sinned, and would call in his praise againe. This was to shewe;
as though he had forgotten all his righteousness so soon as he sinned, and would call in his praise again. This was to show;
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that Noah was not saued from the floud, because he deserued to bee saued, but because God had a fauour vnto him:
that Noah was not saved from the flood, Because he deserved to be saved, but Because God had a favour unto him:
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for he which was not drowned with water, was drowned after with wine.
for he which was not drowned with water, was drowned After with wine.
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As the Pharises when they had done well were proud of it, and lost their reward:
As the Pharisees when they had done well were proud of it, and lost their reward:
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so when Noah had done a good worke, he spotted it with sin, and was dispraised where hee was praised,
so when Noah had done a good work, he spotted it with since, and was dispraised where he was praised,
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as though God repented him that he commended him. He planted well, but he drunke not wel:
as though God repented him that he commended him. He planted well, but he drunk not well:
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therefore that which was good did him hurt:
Therefore that which was good did him hurt:
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then seeing hee was trapped vvith a good worke, vvhatsoeuer we doe, wee may remember howe easie it is to sinne,
then seeing he was trapped with a good work, whatsoever we do, we may Remember how easy it is to sin,
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if wee misse in the matter, or in the maner, or time, or the place, or the measure, as Noah did.
if we miss in the matter, or in the manner, or time, or the place, or the measure, as Noah did.
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Hee which planteth the vineyarde, is worthy to taste of the grape, but if thou haue found hony (saith Salomon) eate not too much least thou surfet:
He which plants the vineyard, is worthy to taste of the grape, but if thou have found honey (Says Solomon) eat not too much lest thou surfeit:
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So if thou hast found wine, drink not too much least thou surfet.
So if thou hast found wine, drink not too much lest thou surfeit.
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A little wine is better then a great deale, and if thou wilt followe the Apostles counsell, thou must drinke it but for thy stomackes sake,
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,
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least that happen to thee, vvhich thou shalt heare of this noble Patriarch.
lest that happen to thee, which thou shalt hear of this noble Patriarch.
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Though hee vvas neuer so righteous before God and men, though he escaped the destruction, which lighted vpon all the world,
Though he was never so righteous before God and men, though he escaped the destruction, which lighted upon all the world,
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though he had al the foules of the ayre and beasts of the lande at his command,
though he had all the fowls of the air and beasts of the land At his command,
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though hee passed the pilgrimage of man nine hundreth yeeres, yet Noah was but a man:
though he passed the pilgrimage of man nine Hundredth Years, yet Noah was but a man:
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so auncient, so righteous, so mightie, so happie:
so ancient, so righteous, so mighty, so happy:
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Noah shewed himselfe but a man, for drinking the wine which himselfe had planted, he was drunken.
Noah showed himself but a man, for drinking the wine which himself had planted, he was drunken.
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This is Noahs fault, he was drunken with his owne vvine, as Lot was defiled vvith his owne daughters.
This is Noahs fault, he was drunken with his own wine, as Lot was defiled with his own daughters.
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If Cham his sonne had taken too much, and stript himselfe as his father did, the holie ghost would scarce haue spoken of it,
If Cham his son had taken too much, and stripped himself as his father did, the holy ghost would scarce have spoken of it,
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because he was a man of no note;
Because he was a man of no note;
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but when the father forgate himselfe and gaue this offence, marke the maner of the holie Ghost,
but when the father foregate himself and gave this offence, mark the manner of the holy Ghost,
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as though he would shew you a vvonder: hee displaieth Noahs drunkennesse, as Cham displayed his nakednesse:
as though he would show you a wonder: he displayeth Noahs Drunkenness, as Cham displayed his nakedness:
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as if he would say, come and see the strength of man.
as if he would say, come and see the strength of man.
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Hee which vvas counted so righteous, hee which beleeued the threatning like Lot vvhen the rest mocked, he to whom all the foules of the ayre,
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,
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and the beastes of the earth flocked in couples as they came to Adam:
and the beasts of the earth flocked in couples as they Come to Adam:
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hee vvhich was reserued to declare the iudgementes of God, and to beginne the worlde againe:
he which was reserved to declare the Judgments of God, and to begin the world again:
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Noah the example of sobrietie, the example of moderation is ouercome with drinke, as if hee had neuer beene the man.
Noah the Exampl of sobriety, the Exampl of moderation is overcome with drink, as if he had never been the man.
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How easie, how quicklie the iust, the wise, the prudent, hath lost his sence, his memorie, his reason as though he had neuer beene 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.
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And how hard is it to auoid sinne, vvhen occasion is at hand, and pleasant opportunitie tempteth to sinne? it is easier for the bird to goe by the net then to breake the net:
And how hard is it to avoid sin, when occasion is At hand, and pleasant opportunity tempts to sin? it is Easier for the bird to go by the net then to break the net:
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so it is easier for a man to auoide temptations then to ouercome temptations: therefore God forbad Balaam, not onelie to curse the people as Balacke woulde haue him,
so it is Easier for a man to avoid temptations then to overcome temptations: Therefore God forbade balaam, not only to curse the people as Balack would have him,
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but hee forbad him to goe with Balackes seruauntes, knowing that if hee went vvith them and sawe the pompe of the Courte,
but he forbade him to go with Balackes Servants, knowing that if he went with them and saw the pomp of the Court,
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and hearde the king himselfe speake vnto him, and felt the tickling reward, it woulde straine his conscience,
and heard the King himself speak unto him, and felt the tickling reward, it would strain his conscience,
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and make him doubt vvhether hee shoulde curse or blesse.
and make him doubt whether he should curse or bless.
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Peter but vvarming himselfe at Cayphas fire, vvas ouercome by a silly Damsel to do that vvhich he neuer thought,
Peter but warming himself At Caiaphas fire, was overcome by a silly Damsel to do that which he never Thought,
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euen to forsweare his Lord God:
even to forswear his Lord God:
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therefore Daniell vvoulde not eate of the kinges meate, least hee should bee tempted to the kinges vvill, shewing vs that there is no vvay to escape sinne, but to auoide occasion.
Therefore Daniell would not eat of the Kings meat, lest he should be tempted to the Kings will, showing us that there is no Way to escape sin, but to avoid occasion.
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Therefore Dauid prayeth, Turne away mine eies from vanity: as though his eies would drawe his heart as the baite tilleth on the hooke.
Therefore David Prayeth, Turn away mine eyes from vanity: as though his eyes would draw his heart as the bait Tilleth on the hook.
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Noah thought to drinke, he thought not to be drunke:
Noah Thought to drink, he Thought not to be drunk:
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but as hee vvhich commeth to the field to sounde the trumpet is slaine as soone as he vvhich commeth to fight:
but as he which comes to the field to sound the trumpet is slain as soon as he which comes to fight:
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so the same vvine distempereth Noah vvhich hath distempered so manie since.
so the same wine distempereth Noah which hath distempered so many since.
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Where hee thought to take his rewarde, and taste the fruite of his ovvne handes, God set an euerlasting blot vpon him, vvhich stickes fast till this daie,
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,
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like a barre in his armes, so long as the name of Noah is spoken of, that vvee cannot reade of his vertue but vvee must reade of his sinne, vvhereby euery man is vvarned to receiue the gifts of God reuerentlie, to vse them soberly,
like a bar in his arms, so long as the name of Noah is spoken of, that we cannot read of his virtue but we must read of his sin, whereby every man is warned to receive the Gifts of God reverently, to use them soberly,
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and to sanctifie himselfe, before he reach foorth his hand vnto them, that they may comfort and profit vs, with that secret blessing which God hath hid in them,
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,
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or else euery thing, the best giftes of God may hurt vs:
or Else every thing, the best Gifts of God may hurt us:
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as the pleasant wine stained and confounded the great Patriarch, when he delighted too much in it, which hee might haue drunke as Christ did at his last Supper,
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,
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and this disgrace had neuer bene written in his story, but God would haue a fearfull example like the pillar of salt, to stand before those beastes, whose onely strife is to make triall, who can quaffe deepest,
and this disgrace had never be written in his story, but God would have a fearful Exampl like the pillar of salt, to stand before those beasts, whose only strife is to make trial, who can quaff Deepest,
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and shewe all their valiantnesse in wine.
and show all their valiantness in wine.
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Because there is such warning before vs, now wee haue the drunkard in schooling, I will spend the time that is left, to shew you the deformitie of this sinne.
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.
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If any heare mee which haue bene ouertaken with it, let them not maruell why he cannot loue his enemies, which loueth such an enemie as this, which leadeth till he reeleth, dulles him till he be a foole,
If any hear me which have be overtaken with it, let them not marvel why he cannot love his enemies, which loves such an enemy as this, which leads till he reels, dulls him till he be a fool,
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and stealeth away his sence, his witte, his memorie, his health, his credit, his friendes:
and steals away his sense, his wit, his memory, his health, his credit, his Friends:
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and when shee hath stripped him as bare as Noah, then shee exposeth him like Noah to Cham, and all that see him doe mocke him:
and when she hath stripped him as bore as Noah, then she exposeth him like Noah to Cham, and all that see him do mock him:
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it is a wonder almost, that any man should bee drunke that hath seene a drunkard before, swelling and puffing,
it is a wonder almost, that any man should be drunk that hath seen a drunkard before, swelling and puffing,
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and foming, and spuing, and groueling like a beast;
and foaming, and spuing, and groveling like a beast;
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for who would be like a beast for all the world? Looke vp on the drunkard when his eies stare, his mouth driuels, his tongue faulters, his face flames, his handes tremble, his feete ▪ reele:
for who would be like a beast for all the world? Look up on the drunkard when his eyes stare, his Mouth drivels, his tongue falters, his face flames, his hands tremble, his feet ▪ reel:
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how vgly, how monstrous, how loathsome dooth hee seeme to thee? so loathsome doost thou seeme to others when thou art in the like taking.
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.
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And how loathsome then doest thou seeme to God? Therefore the first lavve vvhich Adam receiued of God vvas abstinence, vvhich if he had kept, hee had kept all vertues beside, but intemperancie lost all.
And how loathsome then dost 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 intemperancy lost all.
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In abstinence the lavve came to Moses, and he fasted vvhen he receiued it, to shevv that they which receiue the word of God, receiue it soberlie.
In abstinence the law Come to Moses, and he fasted when he received it, to show that they which receive the word of God, receive it soberly.
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A temperate man seldome sinneth, because the flesh which dooth tempt is mortified, least it should tempt:
A temperate man seldom Sinneth, Because the Flesh which doth tempt is mortified, lest it should tempt:
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but when the handmaid is aboue the mistris, and a man hath lost the image of God,
but when the handmaid is above the mistress, and a man hath lost the image of God,
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and scarse retaineth the image of man; all his thoughtes and speeches and actions must needs be sinne, and nothing but sinne,
and scarce retaineth the image of man; all his thoughts and Speeches and actions must needs be sin, and nothing but sin,
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because the band of vertue sobrietie is broken, which kept all together ▪ when didst thou wante discretion to consider? when didst thou want patience to forgiue? when didst thou want continencie to refraine? when didst thou want hart to pray,
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,
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but when sobrietie was fledde away, and intemperancie filled her roome? if shame let to sinne, it casteth out sinne:
but when sobriety was fled away, and intemperancy filled her room? if shame let to sin, it Cast out sin:
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if feare let to sinne, it casteth out feare: if loue let to sinne, it expulseth loue:
if Fear let to sin, it Cast out Fear: if love let to sin, it expulseth love:
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if knowledge let to sinne, it expulseth knowledge, like a couetous Landlord, which would haue all to himselfe and dwell alone.
if knowledge let to sin, it expulseth knowledge, like a covetous Landlord, which would have all to himself and dwell alone.
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There is no sinne, but hath some shewe of vertue, onely the sinne of drunkennesse is like nothing but sinne:
There is no sin, but hath Some show of virtue, only the sin of Drunkenness is like nothing but sin:
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there is no sin but although it hurt the soule, it beautifieth the body, or promiseth profit,
there is no since but although it hurt the soul, it beautifieth the body, or promises profit,
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or pleasure, or glorie, or something to his seruantes: onely drunkennesse is so impudent, that it descrieth it selfe:
or pleasure, or glory, or something to his Servants: only Drunkenness is so impudent, that it Describeth it self:
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so vnthankefull that it maketh no recompence:
so unthankful that it makes no recompense:
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so noysome that it consumeth the bodie, which manie sinnes spare, least they should appeare to be sinnes.
so noisome that it consumeth the body, which many Sins spare, lest they should appear to be Sins.
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Euery sinne defileth a man, but drunkennesse maketh him like a beast: euery sinne defaceth a man, but drunkennes taketh away the image of a man:
Every sin Defileth a man, but Drunkenness makes him like a beast: every sin defaceth a man, but Drunkenness Takes away the image of a man:
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euery sinne robbeth a man of some vertue, but drunkennesse stealeth away all vertues at once:
every sin robbeth a man of Some virtue, but Drunkenness steals away all Virtues At once:
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euery sinne deserueth punishment, but drunkennes vpbraides a man, while the wine is in the stomacke,
every sin deserves punishment, but Drunkenness upbraids a man, while the wine is in the stomach,
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and though he would dissemble his drunkennesse, yet hee is not able to set a countenance of it,
and though he would dissemble his Drunkenness, yet he is not able to Set a countenance of it,
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but the childe descrieth him, the foole knowes that he is drunke, because his face bewrayeth him,
but the child Describeth him, the fool knows that he is drunk, Because his face bewrayeth him,
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like the leprosie which brast out of the forehead: so worthily hath he lost the opinion of sobrietie, which hath lost it selfe.
like the leprosy which braced out of the forehead: so worthily hath he lost the opinion of sobriety, which hath lost it self.
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His sonne thinkes himselfe more master now then his father: his seruant makes him a foole:
His son thinks himself more master now then his father: his servant makes him a fool:
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his children leade him like a childe, his wife vseth him like a seruant:
his children lead him like a child, his wife uses him like a servant:
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and although his drunkennesse leaueth him when hee hath slept, yet no man seekes to him for counsell after, no man regards his word, no man reckens of his iudgement, no man is perswaded by his counsell, no man accountes of his learning, no man hath any glory to accompany with him,
and although his Drunkenness Leaveth him when he hath slept, yet no man seeks to him for counsel After, no man regards his word, no man reckons of his judgement, no man is persuaded by his counsel, no man accounts of his learning, no man hath any glory to accompany with him,
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but so soone as drunkennes hath made him like a beast, euery man abhorreth him like a beast,
but so soon as Drunkenness hath made him like a beast, every man abhorreth him like a beast,
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as they did Nabuchadnezar: the spirit flyeth from him least hee should grieue it, his friendes goe away least he should shame them,
as they did Nebuchadnezzar: the Spirit flies from him lest he should grieve it, his Friends go away lest he should shame them,
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and no vertues dare come neere least he should defile them.
and no Virtues Dare come near lest he should defile them.
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How many thinges flie out when wine goes in? how is it then that he which loueth himselfe, can be so cruel to himselfe, that he should loue his life and shorten his life? that he should loue his health,
How many things fly out when wine Goes in? how is it then that he which loves himself, can be so cruel to himself, that he should love his life and shorten his life? that he should love his health,
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and destroy his health? that he should loue his strength, and weaken his strength? that hee should loue his wealth,
and destroy his health? that he should love his strength, and weaken his strength? that he should love his wealth,
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and consume his wealth? that hee should loue his credit, and cracke his credit? that hee shoulde loue his vnderstanding,
and consume his wealth? that he should love his credit, and Crac his credit? that he should love his understanding,
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and ouerturne his vnderstanding? that he should loue his beautie, and deforme his beautie? The Poets neede faining no more, that men are transformed into beasts,
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,
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for if they were liuing now, they should see men like beastes: some like Lyons, some like wolues, some like foxes, some like beares, some like swine:
for if they were living now, they should see men like beasts: Some like Lyons, Some like wolves, Some like foxes, Some like bears, Some like Swine:
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who is the beast when the beastes satisfie nature and man satisfie appetite? when the beastes keepe measure and man exceeds measure? when the beastes are found labouring,
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 labouring,
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and man founde surfeting? who is the beast? I haue read of a bird which hath the face of a man,
and man found surfeiting? who is the beast? I have read of a bird which hath the face of a man,
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but is so cruell of nature, that sometime for hunger she will set vpon a man and slay him:
but is so cruel of nature, that sometime for hunger she will Set upon a man and slay him:
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after when she comes for thirst vnto the water to drinke, seeing the face in the water like the face of him whome she deuouted,
After when she comes for thirst unto the water to drink, seeing the face in the water like the face of him whom she devouted,
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for griefe that she hath killed one like her selfe, takes such sorrow, that she neuer eateth nor drinketh after,
for grief that she hath killed one like her self, Takes such sorrow, that she never Eateth nor Drinketh After,
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but beats, and frets, & pines her selfe to death.
but beats, and frets, & pines her self to death.
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What wilt thou doe then which hast not slaine one like thy selfe, but thy selfe, thy very selfe with a cup of wine,
What wilt thou do then which hast not slain one like thy self, but thy self, thy very self with a cup of wine,
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and murderest so many vertues and graces in one howre?
and murderest so many Virtues and graces in one hour?
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As Esau sold his land and liuing for a messe of pottage, so the drunkard selleth his sence,
As Esau sold his land and living for a mess of pottage, so the drunkard Selleth his sense,
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and witte, and memorie ▪ and credit for a cup of wine.
and wit, and memory ▪ and credit for a cup of wine.
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Thou hast not murthered thy brother like Caine, but thou hast murthered thy selfe like Iudas: as the Rechabites abstaining from wine,
Thou hast not murdered thy brother like Cain, but thou hast murdered thy self like Iudas: as the Rechabites abstaining from wine,
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as Ionadab bad thē, obtained the blessing which God had appointed to the Israelites:
as Ionadab bade them, obtained the blessing which God had appointed to the Israelites:
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so let vs take heede, least they which we account Idolaters, whilest they fast and watch, obtaine the blessing which God hath appointed for vs (get away the blessing) while we sit downe to eate, and rise to playe.
so let us take heed, lest 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 fit down to eat, and rise to play.
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Therefore, as Christ said, remember Lots wife, to I say, remember Lot: one houre of drunkennesse did him more hurt then all his enemies in Sodom:
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:
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remember Noah, one houre of drunkennes discouered that which was hid sixe hundred yeeres. Ten times more might be said against this vice:
Remember Noah, one hour of Drunkenness discovered that which was hid sixe hundred Years. Ten times more might be said against this vice:
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but I haue said enough to make you abhor it, I haue said as much as I would.
but I have said enough to make you abhor it, I have said as much as I would.
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Some goe about to acuse Noah because he was an olde man, and therefore might soone be taken cupshot:
some go about to accuse Noah Because he was an old man, and Therefore might soon be taken cupshot:
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some because the wines were hotter in those countries, then they are with vs; some because of his change of drinkes, which had not woonted himselfe to wine before:
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:
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some because as most men delight in that which by great labour they haue brought to passe of themselues.
Some Because as most men delight in that which by great labour they have brought to pass of themselves.
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So no maruell though Noah had a longing to his owne grapes;
So no marvel though Noah had a longing to his own grapes;
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following heerein the example of a curious Cooke, which dooth sup and sup his broth, to tast whether it be wel seasoned, that he may mend it if he can, or mende the next:
following herein the Exampl of a curious Cook, which doth sup and sup his broth, to taste whither it be well seasoned, that he may mend it if he can, or mend the next:
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but as the flye by often dallying with the candle, at last scorcheth her wings with the flame,
but as the fly by often dallying with the candle, At last scorcheth her wings with the flame,
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so taking hee was taken, and at last was drunke:
so taking he was taken, and At last was drunk:
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yet this is imputed to him for his fault, that he was drunke, as the punishment which followes dooth witnesse.
yet this is imputed to him for his fault, that he was drunk, as the punishment which follows doth witness.
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Such is the prouidence of God, that his mercie might be glorified in all, he hath concluded all vnder sinne,
Such is the providence of God, that his mercy might be glorified in all, he hath concluded all under sin,
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and suffered the best to fall, that no man might trust in his owne strength,
and suffered the best to fallen, that no man might trust in his own strength,
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and that wee seeing their repentance, may learne to rise againe how grieuous soeuer our sinnes be.
and that we seeing their Repentance, may Learn to rise again how grievous soever our Sins be.
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If we haue bene idolaters, if adulterers, if persecutors, if murmurers, if murtherers, if blasphemers, if drunkardes:
If we have be Idolaters, if Adulterers, if persecutors, if murmurers, if murderers, if blasphemers, if drunkards:
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Aaron, and Moses, and Lot, and Abraham, and Dauid, & Salomon, and Peter, and Paul, and Noah, haue bene the like;Aaron, and Moses, and Lot, and Abraham, and David, & Solomon, and Peter, and Paul, and Noah, have be the like;
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who raigne now in the kingdome of Christ with his angels, and so may we, if we repent like them.
who Reign now in the Kingdom of christ with his Angels, and so may we, if we Repent like them.
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These examples saith Paul, are not written for our imitation, but for our admonition. Thus you haue seene Noah sober, and Noah drunken.
These Examples Says Paul, Are not written for our imitation, but for our admonition. Thus you have seen Noah Sobrium, and Noah drunken.
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Whereby we may see that a man may bee drunke with his owne wine, he may surfet with his owne meates, hee may lust with his owne wife, he may offend with his owne giftes, his owne honor may make him proud, his owne riches may make him couetous, his owne strength may make him venturous, his owne wit may make him contentious:
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 honour 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:
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therefore, as the childe pluckes out the sting before hee takes the hony, so let euery man,
Therefore, as the child plucks out the sting before he Takes the honey, so let every man,
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before he receaues the giftes of God, sit downe, and looke what baites, what snares, what temptations sathan hath hid in them,
before he receives the Gifts of God, fit down, and look what baits, what snares, what temptations sathan hath hid in them,
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and when he hath taken out the sting, then eate the hony, and hee shall vse the blessings of Christ as Christ did himselfe. FINIS.
and when he hath taken out the sting, then eat the honey, and he shall use the blessings of christ as christ did himself. FINIS.
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THE SINNERS CONVERSION.
THE SINNERS CONVERSION.
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The Text. Luke 29. verses, 1. 2. 3. 4. 5. 1. Now when Iesus entred and passed through Iericho, 2. Behold there was a man named Zaccheus, which was the chiefe receiuer of the tribute, and he was rich: The Text. Lycia 29. Verses, 1. 2. 3. 4. 5. 1. Now when Iesus entered and passed through Jericho, 2. Behold there was a man nam Zacchaeus, which was the chief receiver of the tribute, and he was rich:
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3. And he sought to see Iesus, who he should be, & could not for the prease,
3. And he sought to see Iesus, who he should be, & could not for the press,
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because he was of a low stature. Because he was of a low stature.
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4. Wherfore he ran before, and climed vp into a wild fig tree, that he might see him,
4. Wherefore he ran before, and climbed up into a wild fig tree, that he might see him,
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for he should come that way. for he should come that Way.
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5. And when Iesus came to the place, he looked vp, and sawe him and said vnto him, Zaccheus, come downe at once:
5. And when Iesus Come to the place, he looked up, and saw him and said unto him, Zacchaeus, come down At once:
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for to day I must abide at thine house. for to day I must abide At thine house.
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IN the end of the chapter before going, wee may see how Christ healed a man, blind in his bodily sight,
IN the end of the chapter before going, we may see how christ healed a man, blind in his bodily sighed,
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namely Bartimeu, s whereby he sheweth himselfe to be the Phisition of the bodie:
namely Bartimeu, s whereby he shows himself to be the physician of the body:
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Here wee shall see how hee cured one blinde in mind, namely Zaccheus, whereby hee sheweth himselfe to be the Phisition of the soule,
Here we shall see how he cured one blind in mind, namely Zacchaeus, whereby he shows himself to be the physician of the soul,
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and therefore the Sauiour of the whole man. In speaking of Zaccheus and his conuersion, we will obserue foure circumstances.
and Therefore the Saviour of the Whole man. In speaking of Zacchaeus and his conversion, we will observe foure Circumstances.
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First, the place where he was called, which was Iericho, Secondly, the person that was called Zaccheus the Publican.
First, the place where he was called, which was Jericho, Secondly, the person that was called Zacchaeus the Publican.
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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. The first circumstance.
Thirdly, by whom and how he was called, by the voice of christ. And lastly, the Effect and fruit of his calling, his good Confessi. The First circumstance.
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First therefore for the place where hee was conuerted, it appeareth to bee Iericho, a Cittie not farre distant from Ierusalem.
First Therefore for the place where he was converted, it appears to be Jericho, a city not Far distant from Ierusalem.
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It was sometime a notable Cittie, till it was subuerted and ruinated by the Lordes Champion Iosua.
It was sometime a notable city, till it was subverted and ruinated by the lords Champion Iosua.
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It was builded againe in the dayes of Ahab, by Hiell the Bethelite, and remaineth at this daie with the rest of that holie land, vnder the Turkish Empire.
It was built again in the days of Ahab, by Hiell the Bethelite, and remains At this day with the rest of that holy land, under the Turkish Empire.
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Vnto this Iericho, the Lorde of heauen and earth vouchsafeth to come in the likenesse of a seruant.
Unto this Jericho, the Lord of heaven and earth vouchsafeth to come in the likeness of a servant.
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And as Iosua compassed Iericho seuen times, minding to destroy it, so Christ the true Iosua, resorted oftentimes to Iericho, minding to saue it.
And as Iosua compassed Jericho seuen times, minding to destroy it, so christ the true Iosua, resorted oftentimes to Jericho, minding to save it.
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But as in the destruction of Iericho, Iosua spared none but Rahab the harlot: so Iesus in his iourney to Iericho, conuerted none but Zaccheus the Publican.
But as in the destruction of Jericho, Iosua spared none but Rahab the harlot: so Iesus in his journey to Jericho, converted none but Zacchaeus the Publican.
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When Iosua had conquered & rased Iericho, he sowed salt in it to make it barren,
When Iosua had conquered & rased Jericho, he sowed salt in it to make it barren,
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and cursed him that should attempt to builde it vp:
and cursed him that should attempt to build it up:
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yet in this barren soyle Christ hath his spirituall haruest, and in this cursed Citie he hath a holy Temple, a blessed building.
yet in this barren soil christ hath his spiritual harvest, and in this cursed city he hath a holy Temple, a blessed building.
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Samaria that wicked Cittie affourdeth many that beleeue in Christ.
Samaria that wicked city affordeth many that believe in christ.
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Ioh. 4. 39. And out of Galile, from whence they thought no good thing might come.
John 4. 39. And out of Galilee, from whence they Thought no good thing might come.
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Iohn 1. vers. 46. Christ called diuers of his Apostles, and euen in Iericho this cursed Cittie, Christ hath a rich mā that is to be saued.
John 1. vers. 46. christ called diverse of his Apostles, and even in Jericho this cursed city, christ hath a rich man that is to be saved.
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In euery place Christ hath his chosen.
In every place christ hath his chosen.
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There is neither Iew nor Gentile, Barbarian nor Scythian, bond nor free, but Christ is all in all, to all that call vpon him, Rom. 10. 12. The second circumstance.
There is neither Iew nor Gentile, Barbarian nor Scythian, bound nor free, but christ is all in all, to all that call upon him, Rom. 10. 12. The second circumstance.
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Nowe followeth the description of Zaccheus, which is most plainly & fully set forth vnto vs. The holy Ghost speaking of Zaccheus and his conuersion, comes in with an Ecce, Behold, as if it were a wonder that Zaccheus should bee conuerted.
Now follows 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.
av vvz dt n1 pp-f np1, r-crq vbz av-ds av-j cc av-j vvn av p-acp pno12 dt j n1 vvg pp-f np1 cc po31 n1, vvz p-acp p-acp dt fw-la, vvb, c-acp cs pn31 vbdr dt n1 cst np1 vmd vbi vvn.
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Zaccheus was a Gentile, a Publican, and a rich man, and therefore behold a miracle, as if in the conuersion of Zaccheus, these three should be conuerted at once.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.
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Zaccheus was a Gentile, a meruaile to see a Gentile become a Iewe: that is, to beleeue in Christ. He was a principall Publican. Zacchaeus was a Gentile, a marvel to see a Gentile become a Iewe: that is, to believe in christ. He was a principal Publican.
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A strange thing to see a chiefe Customer to giue ouer his office: and hee was rich also:
A strange thing to see a chief Customer to give over his office: and he was rich also:
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a rare matter to see a rich man to enter into the kingdome of God:
a rare matter to see a rich man to enter into the Kingdom of God:
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and therfore beholde a miracle, as if at this daye, the Turke, the Pope, and the King of Spaine, were at once perswaded to forsake their idolatry and superstition.
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.
cc av vvb dt n1, c-acp cs p-acp d n1, dt np1, dt n1, cc dt n1 pp-f np1, vbdr p-acp a-acp vvd pc-acp vvi po32 n1 cc n1.
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Christ going to Ierusalem, conuerteth a Gentile, to signifie the calling of the Gentiles:
christ going to Ierusalem, Converts a Gentile, to signify the calling of the Gentiles:
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he conuerteth a Publican, to shew that notorious sinners may hope to be saued, if they repent and amend, as Zaccheus did.
he Converts a Publican, to show that notorious Sinners may hope to be saved, if they Repent and amend, as Zacchaeus did.
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Hee conuerteth a rich man, to shewe that all rich men are not excluded from the kingdome of heauen.
He Converts a rich man, to show that all rich men Are not excluded from the Kingdom of heaven.
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Hee was called Zaccheus before his conuersion, but hee was neuer truely called Zaccheus till Christ called him so.
He was called Zacchaeus before his conversion, but he was never truly called Zacchaeus till christ called him so.
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His name signifying, simple, pure, honest; but his life was subtile, impure, and most detestable.
His name signifying, simple, pure, honest; but his life was subtle, impure, and most detestable.
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Thus many are called by honest names, whose deedes bewray their dishonest natures, and vices oftentimes are shrowded in the habites of vertue,
Thus many Are called by honest names, whose Deeds bewray their dishonest nature's, and vices oftentimes Are shrouded in the habits of virtue,
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like Esops Asse, masking in the Lions skinne, till his long eares detect his follie;
like Esops Ass, masking in the Lions skin, till his long ears detect his folly;
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or like the Crowe that is decked in others plumes, till euery bird do plucke his feather.
or like the Crow that is decked in Others plumes, till every bird do pluck his feather.
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Zaccheus by his profession was a Publican, and therefore much detested of the Iewes:Zacchaeus by his profession was a Publican, and Therefore much detested of the Iewes:
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for Publicans were the Romaine Officers, appoynted to gather and receiue publique custome or tribute of the Iewes, who were at that time in subiection vnto the Romaines.
for Publicans were the Roman Officers, appointed to gather and receive public custom or tribute of the Iewes, who were At that time in subjection unto the Romans.
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And amongst these Officers, Zaccheus was the chiefe, and (as it seemeth) Ouer-seer of the rest that were in Iericho,
And among these Officers, Zacchaeus was the chief, and (as it seems) Overseer of the rest that were in Jericho,
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and therefore in chiefe hatred among the Iewes, as one that chiefely fauoured the Romans tyranny,
and Therefore in chief hatred among the Iewes, as one that chiefly favoured the Roman tyranny,
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and serued to abridge their countrie libertie, which ought not to be subiect to any nation.
and served to abridge their country liberty, which ought not to be Subject to any Nation.
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Besides, he contemned the ceremonies of the Iewes, and regarded not their Religion, nor liued after their lawe,
Beside, he contemned the ceremonies of the Iewes, and regarded not their Religion, nor lived After their law,
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and therefore with the rest of the Heathen Publicanes, was excommunicate out of their Synagogue, Math. 18.
and Therefore with the rest of the Heathen Publicans, was excommunicate out of their Synagogue, Math. 18.
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Thus was hee hated for his profession, because hee was a Publican, and for his religion, because hee was a Heathen.
Thus was he hated for his profession, Because he was a Publican, and for his Religion, Because he was a Heathen.
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Yet was he beloued for his wealth, for rich men haue many friends.
Yet was he Beloved for his wealth, for rich men have many Friends.
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Prou. 14. 20. And though they do neuer so wickedly, yet haue they some to take their parts.
Prou. 14. 20. And though they do never so wickedly, yet have they Some to take their parts.
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If they speake neuer so proudely, yet are there some to praise their saying, Eccle. 13. 23. 24. Zaccheus was a Publican, and therefore rich:
If they speak never so proudly, yet Are there Some to praise their saying, Eccle. 13. 23. 24. Zacchaeus was a Publican, and Therefore rich:
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for Publicans must needs be rich, and Vsurers wil bee wealthie. But rich Publicans make poore Princes, and wealthy Vsurers make many beggers.
for Publicans must needs be rich, and Usurers will be wealthy. But rich Publicans make poor Princes, and wealthy Usurers make many beggars.
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In euery Prouince there were manie Publicans, and therefore much poore people in euery place:
In every Province there were many Publicans, and Therefore much poor people in every place:
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for where there be many Caterpillers, the fruit is soone consumed, and where there bee many extortioners, beggers must needs abound.
for where there be many Caterpillars, the fruit is soon consumed, and where there be many extortioners, beggars must needs abound.
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By the Lawe of GOD, there might be no beggers in Israell, but when so many Publicans were suffered to receiue tribute of the Iewes contrarie to Gods Lawe, no maruaile though so many sate and begged, contrarie to Gods Law.
By the Law of GOD, there might be no beggars in Israel, but when so many Publicans were suffered to receive tribute of the Iewes contrary to God's Law, no marvel though so many sat and begged, contrary to God's Law.
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Luke 18. Iohn 9. Acts 3. By the Lawe of God, There ought to be no beggers among Christiās, Psal. 32. 25 but when so many vsurers are tolerated in a Christiā Common-wealth, contrary to the Lawe of Christ, Luke 6. 35. no maruaile though we haue so many beggers, contrariy to the minde of Christ.
Luke 18. John 9. Acts 3. By the Law of God, There ought to be no beggars among Christiās, Psalm 32. 25 but when so many usurers Are tolerated in a Christian Commonwealth, contrary to the Law of christ, Lycia 6. 35. no marvel though we have so many beggars, Contrary to the mind of christ.
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The poore (saith Christ) ye shall haue alwaies with you, but when you will you may do them good and we shal be sure to haue the poore amongest vs alwaies,The poor (Says christ) you 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,
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but wee must make such good prouision for them, that they bee not faine to beg their bread.
but we must make such good provision for them, that they be not feign to beg their bred.
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Thus was Zaccheus rich to himselfe, for hee was a Publican, but he was rich toward God also,
Thus was Zacchaeus rich to himself, for he was a Publican, but he was rich towards God also,
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for he had a desire to see Christ.
for he had a desire to see christ.
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Almighty God, who is rich in mercy, Eph. 2. hath so inspired his heart with the desire of heauenly riches, that whereas before his whole delight was in seeking of worldly wealth,
Almighty God, who is rich in mercy, Ephesians 2. hath so inspired his heart with the desire of heavenly riches, that whereas before his Whole delight was in seeking of worldly wealth,
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nowe his greatest care is to seeke for heauenly treasure. Hee now forgetteth what his profession is, and begins to be of a newe profession:
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:
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and hee whose heart was whollie set vpon earthlie profit, is nowe like olde Simeon, most desirous to see his Sauiour.
and he whose heart was wholly Set upon earthly profit, is now like old Simeon, most desirous to see his Saviour.
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The Tetrarch Herod desired to see Christ, and despised him vvhen hee sawe him.
The Tetrarch Herod desired to see christ, and despised him when he saw him.
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Luk. 23. 8. 11. but Zaccheus the Publican, desired to see Christ, and reioiced when he saw him,
Luk. 23. 8. 11. but Zacchaeus the Publican, desired to see christ, and rejoiced when he saw him,
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like Abraham that desired to see the day of Christ.
like Abraham that desired to see the day of christ.
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Iohn 8. 56. and therefore of the seruant of Sathan, Zaccheus is nowe become the childe of Abraham, vvhich reioiced to see the daye of Christ.
John 8. 56. and Therefore of the servant of Sathan, Zacchaeus is now become the child of Abraham, which rejoiced to see the day of christ.
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Hoppie were his eies that sawe so blessed a sight, for many Prophets and righteous men haue desired to see and to heare those things that Zaccheus both sawe and heard,
Hoppie were his eyes that saw so blessed a sighed, for many prophets and righteous men have desired to see and to hear those things that Zacchaeus both saw and herd,
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and could not see nor heare the same.
and could not see nor hear the same.
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If Iacob thought himselfe happie, if that he might but see his son Ioseph before his death,
If Iacob Thought himself happy, if that he might but see his son Ioseph before his death,
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then surely thrise happy Zaccheus, vvhose hap it was, not only to see (as Iacob did) but to reioice (as Mary did) in Christ his Sauiour.
then surely thrice happy Zacchaeus, whose hap it was, not only to see (as Iacob did) but to rejoice (as Mary did) in christ his Saviour.
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As Zacheus vvas desirous to see Christ in earth, so I would haue the rich men of our time, desirous to see Christ in heauen.
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.
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For although vvith the eies of our body vve cannot see Christ as Zaccheus did,
For although with the eyes of our body we cannot see christ as Zacchaeus did,
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yet vvith the eyes of our faith vve may behold him as Stephen did, Acts 7. But if our faith bee so vveake sighted that vve cannot see Christ,
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,
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yet let vs haue a desire to heare Christ in his vvord, vvhereby our faith may be increased,
yet let us have a desire to hear christ in his word, whereby our faith may be increased,
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for faith cōmeth by hearing the word of God.
for faith comes by hearing the word of God.
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And as the Queene of the South desired to heare the vvisedom of Salomon, so let vs be desirous to heare the vvisdome of Christ our sauiour. 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 Saviour.
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King Salomon left some bookes in vvriting, vvherein is seene some part of his vvisedome,
King Solomon left Some books in writing, wherein is seen Some part of his Wisdom,
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and Christ our king, hath left vnto vs his most sacred vvorde, as it vvere a taste of his vvisdom, sufficient matter for our saluation.
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.
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This is that heauenly food, Math. 4. 4. vvhereby our soules are fed vnto eternall life, let vs therefore labour for that heauenly foode:
This is that heavenly food, Math. 4. 4. whereby our Souls Are fed unto Eternal life, let us Therefore labour for that heavenly food:
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and as the Israelites vvere carefull to gather Manna to sustaine their bodies, so let vs bee as carefull to heare the vvorde to feede our soules.
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.
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The people in the time of Christ, Iohn 6. 24. tooke great paines to followe Christ both by lande and sea,
The people in the time of christ, John 6. 24. took great pains to follow christ both by land and sea,
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and many now a dales (I confesse) are very forwarde to follow his faithfull ministers,
and many now a dales (I confess) Are very forward to follow his faithful Ministers,
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but as they followed Christ so fast to fill their bellies, so these frequent sermons for fashion to serue the time.
but as they followed christ so fast to fill their bellies, so these frequent Sermons for fashion to serve the time.
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Zaccheus is desirous to see Christ, a godly care, but yet he could not obtaine his purpose: a thing common;
Zacchaeus is desirous to see christ, a godly care, but yet he could not obtain his purpose: a thing Common;
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for euery one that hath any good motion, hath alwayes some hinderance to crosse the same,
for every one that hath any good motion, hath always Some hindrance to cross the same,
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and Zaccheus hath a double impediment to hinder his honest enterprise: The prease of the people, and his little stature.
and Zacchaeus hath a double impediment to hinder his honest enterprise: The press of the people, and his little stature.
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Whereof the former, that is, the multitude, is alwaies wont to be an enemie to those that would come to Christ.
Whereof the former, that is, the multitude, is always wont to be an enemy to those that would come to christ.
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This hindered the blinde man from receiuing 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 the blind man from receiving his sighed, Lycia 18. for the people rebuked him that he should hold his peace, till christ called him and opened his eyes.
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This hindered them that brought the man sick of the Palsie, Mark. 2. for they could not come at Christ for the prease, till they vncouered the roofe of the house,
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,
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and let downe the bed wherein the sicke of the Palsey lay.
and let down the Bed wherein the sick of the Palsy lay.
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This hindered the healing of the deafe and dumbe, Mark. 7. till Christ tooke him a side out of the multitude, and cured him.
This hindered the healing of the deaf and dumb, Mark. 7. till christ took him a side out of the multitude, and cured him.
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This hindered the raising of the Rulers daughter, Mat. 9. till Christ had thrust out the Minstrels and the multitude,
This hindered the raising of the Rulers daughter, Mathew 9. till christ had thrust out the Minstrels and the multitude,
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and then restored the maide to life.
and then restored the maid to life.
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Finally, this hindered Zaccheus here from comming vnto Christ, til Christ vouchsafed to call him to himselfe.
Finally, this hindered Zacchaeus Here from coming unto christ, till christ vouchsafed to call him to himself.
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Thus alwaies a multitude that is prone to euill, doth withdraw and hinder vs from approching vnto Christ:
Thus always a multitude that is prove to evil, does withdraw and hinder us from approaching unto christ:
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and therefore we must not follow a multitude to doe euill, nor decline after many to ouerthrow the truth. Exod. 23. The second impediment that hindereth Zaccheus from seeing Christ, is his little stature.
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.
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Hee was so lowe of stature, that he could not see Christ aboue the multitude:
He was so low of stature, that he could not see christ above the multitude:
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but Christ was aboue the multitude, and therfore could see Zaccheus though he were so lowe of stature.
but christ was above the multitude, and Therefore could see Zacchaeus though he were so low of stature.
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For God looketh not on the coūtenance, nor on the height of a mans stature, but the Lorde beholdeth the heart, and preferred little Dauid before Eliab his eldest brother,
For God looks not on the countenance, nor on the height of a men stature, but the Lord beholdeth the heart, and preferred little David before Eliab his eldest brother,
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because hee findeth in him a better heart to serue the Lorde.
Because he finds in him a better heart to serve the Lord.
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And Zaccheus in his little bodie hath a heart and mind prepared to seeke and see the Lord.
And Zacchaeus in his little body hath a heart and mind prepared to seek and see the Lord.
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Zaccheus was so low that he could not see Christ, but manie amongst vs are so high that they will not see Christ.Zacchaeus was so low that he could not see christ, but many among us Are so high that they will not see christ.
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The common people in time of Christ, were so desirous to follow Christ, that neither lamenesse,
The Common people in time of christ, were so desirous to follow christ, that neither lameness,
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nor blindnesse, nor sicknes, could stay them from comming to him;
nor blindness, nor sickness, could stay them from coming to him;
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but the common people in our time, are more readie to followe their sport and pastime,
but the Common people in our time, Are more ready to follow their sport and pastime,
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then to come to the Church to heare of Christ.
then to come to the Church to hear of christ.
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And as for our rich men, who seeth not that they will make great haste to see a commoditie,
And as for our rich men, who sees not that they will make great haste to see a commodity,
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but will scarce come out of doores to heare a Sermon?
but will scarce come out of doors to hear a Sermon?
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They come to Church, as Nichodemus came to Christ by night, as if they were ashamed to come to Church:
They come to Church, as Nicodemus Come to christ by night, as if they were ashamed to come to Church:
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but they runne after profit to get riches, as Geheziran after Naaman the Syrian to get a bribe. Thus hath Zacheus two lets:
but they run After profit to get riches, as Geheziran After Naaman the Syrian to get a bribe. Thus hath Zacchaeus two lets:
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that he could not see Christ, the one in the people, the other in himselfe:
that he could not see christ, the one in the people, the other in himself:
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and wee haue manie lettes to withdrawe vs from Christ, some are externall, and without vs,
and we have many lets to withdraw us from christ, Some Are external, and without us,
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as the inticements of the worlde, and some are internall and within vs, as the lustes of our owne flesh.
as the enticements of the world, and Some Are internal and within us, as the lusts of our own Flesh.
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The prease of the people hindereth Zaccheus from seeing Christ in his humilitie, and the multitude of our sinnes doe presse vs downe, that wee cannot see Christ in glorie.
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.
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Zaccheus was a man of little stature, and that hindered him from seeing Christ in earth,
Zacchaeus was a man of little stature, and that hindered him from seeing christ in earth,
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and we are men of little faith, & that is the cause we cannot behold Christ in heauen.
and we Are men of little faith, & that is the cause we cannot behold christ in heaven.
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Though Zaccheus was a man of little stature, yet it appeareth that he was not a man of little wit:
Though Zacchaeus was a man of little stature, yet it appears that he was not a man of little wit:
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For when hee could not come to the sight of Christ for the multitude, he had the wit to run before,
For when he could not come to the sighed of christ for the multitude, he had the wit to run before,
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and to clime vp into a tree to obtaine his purpose.
and to climb up into a tree to obtain his purpose.
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And for the most part it falleth out, that men of low stature, are men of high conceite,
And for the most part it falls out, that men of low stature, Are men of high conceit,
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and the shortest bodies, haue the sharpest wits, God so prouiding, that the defects of their bodies might be supplied with the giftes of their minde.
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.
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Now Zaccheus, that before was loth to moue his foote from the custome-house for losing his profite, beginnes to runne after Christ for feare of a greater losse,
Now Zacchaeus, that before was loath to move his foot from the customhouse for losing his profit, begins to run After christ for Fear of a greater loss,
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like Elisa that left his plowing, and ranne after Elias to follow his new vocation.
like Elisa that left his plowing, and ran After Elias to follow his new vocation.
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But Zaccheus dooth not onely runne, but also climbe vp into a tree to see Christ:
But Zacchaeus doth not only run, but also climb up into a tree to see christ:
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A strange thing that Zaccheus a rich man, and a cheefe customer, shoulde behaue himselfe so childishly in the sight of so great a multitude;
A strange thing that Zacchaeus a rich man, and a chief customer, should behave himself so childishly in the sighed of so great a multitude;
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but the desire he had to see Christ, made him forget himselfe:
but the desire he had to see christ, made him forget himself:
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and to committe such thinges as were not fitting for his state and credite So they that will followe Christ, must make account to doe many thinges contrarie to the fashion of the worlde,
and to commit 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,
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and their owne liking If Christ himselfe were content to leaue the glorie which he had with his father to come downe to vs, shall not wee bee content to leaue the reputation which we haue with men to go vp to him?
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?
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But alas, where is there any almost, that preferreth not the fruition of this earthly prison,
But alas, where is there any almost, that preferreth not the fruition of this earthly prison,
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before the profession of that heauenly mansion:
before the profession of that heavenly mansion:
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and had rather hazarde the hope which they haue of eternall glory, then leese the present enioying of their fading pleasure.
and had rather hazard the hope which they have of Eternal glory, then lose the present enjoying of their fading pleasure.
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The ambitious man hunteth after honor, and wil not leese an inch of his estimation.
The ambitious man hunts After honour, and will not lose an inch of his estimation.
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The couetous man seeks after profite, and countes (like Iudas) all lost that comes not to his bagges.
The covetous man seeks After profit, and counts (like Iudas) all lost that comes not to his bags.
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And the voluptuous man bestowes his time in pleasure, and thinketh that his chiefe felicitie.
And the voluptuous man bestows his time in pleasure, and Thinketh that his chief felicity.
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Thus euery man makes his heauen of that wherein hee most delighteth, and is content to take great paines to accomplish his fonde desires.
Thus every man makes his heaven of that wherein he most delights, and is content to take great pains to accomplish his fond Desires.
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But here Zaccheus is of another minde, for being a publique officer, he climbes into a tree, which stood not with his grauitie:
But Here Zacchaeus is of Another mind, for being a public officer, he climbs into a tree, which stood not with his gravity:
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and being a rich man, he runs to see Christ, which was not for his worldly profite;
and being a rich man, he runs to see christ, which was not for his worldly profit;
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yea he takes great paines to see Christ, not respecting his ease or pleasure.
yea he Takes great pains to see christ, not respecting his ease or pleasure.
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Thus must we be affected if we desire to come to Christ, that neither honours nor preferments,
Thus must we be affected if we desire to come to christ, that neither honours nor preferments,
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nor profite, nor pleasure, nor kindred, nor friendes, bee able to holde vs backe, Wee must be readie not onely to runne,
nor profit, nor pleasure, nor kindred, nor Friends, be able to hold us back, we must be ready not only to run,
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but also to climbe (if neede require) as Zacheus did: that is, to take some paine and trauaile to haue a sight of Christ.
but also to climb (if need require) as Zacchaeus did: that is, to take Some pain and travail to have a sighed of christ.
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The Queene of the South, vndertooke a great and tedious iourney to heare the wisedome of Salomon, The Queen of the South, undertook a great and tedious journey to hear the Wisdom of Solomon,
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but we are loth to take any paine to heare one that is greater then Salomon.
but we Are loath to take any pain to hear one that is greater then Solomon.
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The people in Dauids time brought so much treasure, and so many gifts to the building of Gods Tēple, that the priests were faine to bid them cease,
The people in David time brought so much treasure, and so many Gifts to the building of God's Temple, that the Priests were feign to bid them cease,
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but a great part of the people in our time, are so sparing of their paines and coste, that they thinke that very time mispent which is imployed in the seruice of God:
but a great part of the people in our time, Are so sparing of their pains and cost, that they think that very time Mis-spent which is employed in the service of God:
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and that money ill bestowed, which is giuen to the maintenance of his ministers.
and that money ill bestowed, which is given to the maintenance of his Ministers.
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When Zaccheus could not see Christ for the multitude, he climbes vp into a tree, that groweth in the way where he was to passe, that from a tree he might behold him, which was to suffer on a tree for mans saluation.
When Zacchaeus could not see christ for the multitude, he climbs up into a tree, that grows in the Way where he was to pass, that from a tree he might behold him, which was to suffer on a tree for men salvation.
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So when wee cannot drawe neere to Christ by reason of our sinnes that presse vs down, we will climbe vp by a liuely faith, which is the tree of life, that groweth in the way to eternall life, that so with the eyes of our faith, we may beholde him that died for our sinnes vpon a tree.
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 grows 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.
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It was a wilde figge tree that Zaccheus climbed, but not like that vnfruitfull one which our Sauiour curfed:
It was a wild fig tree that Zacchaeus climbed, but not like that unfruitful one which our Saviour Cursed:
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for this bare most pretious fruit, euen such as Christ himselfe vouchsafed to plucke.
for this bore most precious fruit, even such as christ himself vouchsafed to pluck.
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A happie tree that bare such pretious fruite as Zaccheus was, but thrise happie Zaccheus, that so happilie climbed on that happie tree.
A happy tree that bore such precious fruit as Zacchaeus was, but thrice happy Zacchaeus, that so happily climbed on that happy tree.
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This tree grew in the way that Christ was to passe, for else Zaccheus might haue climbed to no purpose:
This tree grew in the Way that christ was to pass, for Else Zacchaeus might have climbed to no purpose:
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So if wee desire to finde Christ, we must seeke him in the way where he hath promised to shewe himselfe vnto vs, that is, in his holy Temple, where his word is duely preached,
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,
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and his sacraments reuerently administred, for where two or three are so gathered together, hee hath promised to bee present amongst them. The third circumstance.
and his Sacraments reverently administered, for where two or three Are so gathered together, he hath promised to be present among them. The third circumstance.
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When Christ came to the place, he looked vp & saw Zacheus. As Zaccheus ranne before to see Christ, so Christ followed after to see Zaccheus.
When christ Come to the place, he looked up & saw Zacchaeus. As Zacchaeus ran before to see christ, so christ followed After to see Zacchaeus.
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Sathan for his part went about like a roaring Lyon, seeking to deuoure him, but Christ for his part goeth about like a good shepheard, minding to saue him.
Sathan for his part went about like a roaring lion, seeking to devour him, but christ for his part Goes about like a good shepherd, minding to save him.
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And although Sathan a strong armed man, had taken some possession in the heart of Zaccheus,
And although Sathan a strong armed man, had taken Some possession in the heart of Zacchaeus,
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yet Christ a stronger then hee commeth vnarmed, and taketh from him his harnesse wherein he trusted, and rescueth the spoile.
yet christ a Stronger then he comes unarmed, and Takes from him his harness wherein he trusted, and rescueth the spoil.
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Christ comes to the place where Zaccheus was, because otherwise it had bene vnpossible for Zaccheus to come to his presence:
christ comes to the place where Zacchaeus was, Because otherwise it had be unpossible for Zacchaeus to come to his presence:
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for vnlesse the Lorde vouchsafe to come vnto vs, wee cannot attaine to the presence of God.
for unless the Lord vouchsafe to come unto us, we cannot attain to the presence of God.
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As no man might haue any accesse to King Assuerus, except hee stretched out his golden Scepter:
As no man might have any access to King Assuerus, except he stretched out his golden Sceptre:
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so no man may come to Christ, vnlesse hee bee called by the golden Scepter of his sacred worde.
so no man may come to christ, unless he be called by the golden Sceptre of his sacred word.
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Christ looked vp and saw Zaccheus, before Zaccheus could looke downe to behold him. christ looked up and saw Zacchaeus, before Zacchaeus could look down to behold him.
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Thus doth the Lord preuent vs with his mercie, whom he might cast off in his iustice:
Thus does the Lord prevent us with his mercy, whom he might cast off in his Justice:
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and if he perceiue in vs a willing minde to come vnto him, hee is content to come first vnto vs. And like that good Father, Luke 15. to behold vs while wee are yet a great way off,
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, Lycia 15. to behold us while we Are yet a great Way off,
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and to haue compassion on vs.
and to have compassion on us
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When Iobs three friendes that came to visite him in his great calamitie, lift vp their eies a farre off, they knewe not Iob,
When Jobs three Friends that Come to visit him in his great calamity, lift up their eyes a Far off, they knew not Job,
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because he was so sore afflicted.
Because he was so soar afflicted.
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But Christ who is the mirror of true friendship, cannot so soone forget his friends, howsoeuer they be disguised.
But christ who is the mirror of true friendship, cannot so soon forget his Friends, howsoever they be disguised.
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He knoweth his owne sheepe wheresoeuer he seeth them, Ioh. 10. whether they be vnder the fig-tree as Nathaniel was,
He Knoweth his own sheep wheresoever he sees them, John 10. whither they be under the Fig tree as Nathaniel was,
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or vpon the fig-tree as Zaccheus was, he hath respect vnto them.
or upon the Fig tree as Zacchaeus was, he hath respect unto them.
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And if they haue a desire to seeke, they shall be sure to find, Math. 7. And if they labour and are heauie laden, he wil refresh them, Matth. 11. Christ is now come to the place where Zacheus is to be called;
And if they have a desire to seek, they shall be sure to find, Math. 7. And if they labour and Are heavy laden, he will refresh them, Matthew 11. christ is now come to the place where Zacchaeus is to be called;
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and as Abraham, Gene. 22. lift vp his eyes and sawe in the bush a Ramme that was to be sacrificed,
and as Abraham, Gene. 22. lift up his eyes and saw in the bush a Ram that was to be sacrificed,
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so Christ lifting vp his eyes, saw in the tree Zaccheus the sinner that was to be conuerted.
so christ lifting up his eyes, saw in the tree Zacchaeus the sinner that was to be converted.
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And now begins the conuersion of Zaccheus, for now Christ begins to speake vnto him.
And now begins the conversion of Zacchaeus, for now christ begins to speak unto him.
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Zaccheus desired onely to see Christ, but now Christ calleth him by name, and offereth his owne selfe vnto him.
Zacchaeus desired only to see christ, but now christ calls him by name, and Offereth his own self unto him.
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This was more than Zaccheus expected, and yet no more than Christ vouchsafeth, namelie, to giue more than is desired.
This was more than Zacchaeus expected, and yet no more than christ vouchsafeth, namely, to give more than is desired.
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The sicke of the Palsey that asked health, obtained also forgiuenesse of sinnes. Salomon desired wisedome, and the Lord gaue him wisdom & abundance of wealth beside.
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.
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Iacob asked but meat & clothing, and God made him a great rich man.
Iacob asked but meat & clothing, and God made him a great rich man.
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And Zaccheus desired onely to haue a sight of Christ, and was so happy as to entertaine him into his house.
And Zacchaeus desired only to have a sighed of christ, and was so happy as to entertain him into his house.
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Thus the Lorde that is rich in mercy to all that call vpon him, vseth oftentimes to giue more then we aske:
Thus the Lord that is rich in mercy to all that call upon him, uses oftentimes to give more then we ask:
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and hee that is alwaies founde of them that seeke him with their whole heart, is found also sometime of Gentiles that knewe not God, Esay. 65. 1. Let vs therefore that were sometime sinners of the Gentiles, seek the Lord as Zaccheus did,
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,
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while he may be found, & call vpon him while he is nigh.
while he may be found, & call upon him while he is High.
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He will bee founde of them that seeke him hartily, and is nigh to all them that call vpon him faithfully, Psal. 145. 18. Zaccheus come downe at once.
He will be found of them that seek him heartily, and is High to all them that call upon him faithfully, Psalm 145. 18. Zacchaeus come down At once.
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Now Christ begins to call Zaccheus from the tree to be conuerted, as God called Adam from among the trees of the garden to be cursed, Gen. 3. Before, Zaccheus was too low,
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,
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and therefore was faine to climbe, but now he is too high, and therefore he must come downe.
and Therefore was feign to climb, but now he is too high, and Therefore he must come down.
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And we (for the most part) are either too high, or too low, too hot,
And we (for the most part) Are either too high, or too low, too hight,
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or too cold, too quicke, or too slouthfull in the Lords busines.
or too cold, too quick, or too slothful in the lords business.
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Sometime we flocke together to heare a Sermon, like the people, Luke 5. that pressed vpon Christ to heare the worde:
Sometime we flock together to hear a Sermon, like the people, Lycia 5. that pressed upon christ to hear the word:
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and anon wee runne to see some pleasant pastime, like the Athenians, whose eares alwaies itched to heare some newes.
and anon we run to see Some pleasant pastime, like the Athenians, whose ears always itched to hear Some news.
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Who make more shewe of conscience and religion, then they that shew themselues most irreligious and vnconscionable? Who seemed more confident and vertuous in Christ his cause then Peter? and not long after, who more trayterous and faint-hearted?
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 traitorous and fainthearted?
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Many can say with Peter, that they will not sticke to dye before they will deny Christ,
Many can say with Peter, that they will not stick to die before they will deny christ,
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but when it comes to the trial, they are ready to abiure Christ and his religion,
but when it comes to the trial, they Are ready to abjure christ and his Religion,
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before they will hazard either life or liuing.
before they will hazard either life or living.
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He that will come to Christ, must come at once, without delay, for delayes (specially in the matter of our saluation) are most dangerous,
He that will come to christ, must come At once, without Delay, for delays (specially in the matter of our salvation) Are most dangerous,
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and repentance may not bee deferred.
and Repentance may not be deferred.
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We must make no tarrying to turne vnto the Lord, nor put off from day to day, least the wrath of the Lord breake foorth sodainly, We must make no tarrying to turn unto the Lord, nor put off from day to day, lest the wrath of the Lord break forth suddenly,
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and we be destroyed in our securitie, and perish in the time of vengeance. and we be destroyed in our security, and perish in the time of vengeance.
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When the Lord is minded to doe vs good, he will haue vs come quickly like Ioseph, Gen. 45. 9. that in the time of famine, would haue his father Iacob to come downe quickly vnto him, to soiourne in Egypt, where there was some plentie of foode.
When the Lord is minded to do us good, he will have us come quickly like Ioseph, Gen. 45. 9. that in the time of famine, would have his father Iacob to come down quickly unto him, to sojourn in Egypt, where there was Some plenty of food.
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As the children of this world are very nimble to worke wickednesse, so the children of light should bee as nimble to follow goodnesse.
As the children of this world Are very nimble to work wickedness, so the children of Light should be as nimble to follow Goodness.
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Iudas was nimble to betray Christ, Iohn 13. 27. and the bad debters Luke 16. could sit down quickly to misreckon their creditor:
Iudas was nimble to betray christ, John 13. 27. and the bad debtors Lycia 16. could fit down quickly to misreckon their creditor:
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so let vs come quicklie to heare of Christ, that Christ may accept of vs quicklie;
so let us come quickly to hear of christ, that christ may accept of us quickly;
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let vs be nimble to make our account before, that we do not (like the foolish builder) come short of our reckoning.
let us be nimble to make our account before, that we do not (like the foolish builder) come short of our reckoning.
vvb pno12 vbi j pc-acp vvi po12 n1 a-acp, cst pns12 vdb xx (j dt j n1) vvb j pp-f po12 n-vvg.
(13) sermon (DIV1)
408
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But why must Zaccheus come downe so hastily? euen to entertaine Christ into his house.
But why must Zacchaeus come down so hastily? even to entertain christ into his house.
cc-acp q-crq vmb np1 vvi a-acp av av-j? av-j pc-acp vvi np1 p-acp po31 n1.
(13) sermon (DIV1)
409
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For today (saith Christ) I must abide with thee. This was ioyfull newes to little Zaccheus.For today (Says christ) I must abide with thee. This was joyful news to little Zacchaeus.
p-acp av-an (vvz np1) pns11 vmb vvi p-acp pno21. d vbds j n1 p-acp j np1.
(13) sermon (DIV1)
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Not long before, hee wanted meanes to see Christ, but now hee hath opportunitie to entertaine him into his house.
Not long before, he wanted means to see christ, but now he hath opportunity to entertain him into his house.
xx av-j a-acp, pns31 vvd n2 pc-acp vvi np1, cc-acp av pns31 vhz n1 pc-acp vvi pno31 p-acp po31 n1.
(13) sermon (DIV1)
409
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There was more humanitie in Christ then in Zaccheus:
There was more humanity in christ then in Zacchaeus:
pc-acp vbds dc n1 p-acp np1 av p-acp np1:
(13) sermon (DIV1)
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for if Christ had not bidden himselfe to dinner, he had not bene bidden for Zaccheus.
for if christ had not bidden himself to dinner, he had not be bidden for Zacchaeus.
c-acp cs np1 vhd xx vvn px31 p-acp n1, pns31 vhd xx vbn vvn p-acp np1.
(13) sermon (DIV1)
409
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So if Christ doe not offer himselfe vnto vs in his afflicted members, he may goe long enough before we will offer him any entertainement.
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.
av cs np1 vdb xx vvi px31 p-acp pno12 p-acp po31 j-vvn n2, pns31 vmb vvi j av-d p-acp pns12 vmb vvi pno31 d n1.
(13) sermon (DIV1)
409
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As often as the poore craueth any reliefe at our hands, let vs imagine that Christ asketh something of vs:
As often as the poor craveth any relief At our hands, let us imagine that christ asks something of us:
p-acp av c-acp dt j vvz d n1 p-acp po12 n2, vvb pno12 vvi cst np1 vvz pi pp-f pno12:
(13) sermon (DIV1)
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but as Zaccheus must entertaine him presently without delay, so let vs bee readie to helpe them presently,
but as Zacchaeus must entertain him presently without Delay, so let us be ready to help them presently,
cc-acp c-acp np1 vmb vvi pno31 av-j p-acp n1, av vvb pno12 vbi j pc-acp vvi pno32 av-j,
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because they stand in neede of present helpe.
Because they stand in need of present help.
c-acp pns32 vvb p-acp n1 pp-f j n1.
(13) sermon (DIV1)
409
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And as hee must receiue Christ into his house, so we must make account to receiue his needy members into our houses.
And as he must receive christ into his house, so we must make account to receive his needy members into our houses.
cc c-acp pns31 vmb vvi np1 p-acp po31 n1, av pns12 vmb vvi n1 pc-acp vvi po31 j n2 p-acp po12 n2.
(13) sermon (DIV1)
409
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And as the vniust stewarde procureth himselfe friendes with his masters goods, so let vs make the poore to be our friendes, by our beneficence and bountie towardes them, that so receiuing them (when they haue need) into our earthly houses, they may receiue vs when we stand in greatest neede, into euerlasting habitations.
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.
cc c-acp dt j n1 vvz px31 ng1 p-acp po31 ng1 n2-j, av vvb pno12 vvi dt j pc-acp vbi po12 n2, p-acp po12 n1 cc n1 p-acp pno32, cst av vvg pno32 (c-crq pns32 vhb n1) p-acp po12 j n2, pns32 vmb vvi pno12 c-crq pns12 vvb p-acp js n1, p-acp j n2.
(13) sermon (DIV1)
409
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They that were inuited to the marriage, Matth. 22. refused to come; but Christ is cōtent to come to Zaccheus house before he was inuited.
They that were invited to the marriage, Matthew 22. refused to come; but christ is content to come to Zacchaeus house before he was invited.
pns32 d vbdr vvn p-acp dt n1, np1 crd vvn pc-acp vvi; cc-acp np1 vbz j pc-acp vvi p-acp np1 n1 c-acp pns31 vbds vvn.
(13) sermon (DIV1)
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Wherein also hee sheweth his great humilitie, in comming before he was requested, as they bewrayed their great arrogancie, in refusing to come being solemnely bidden.
Wherein also he shows his great humility, in coming before he was requested, as they bewrayed their great arrogancy, in refusing to come being solemnly bidden.
c-crq av pns31 vvz po31 j n1, p-acp vvg c-acp pns31 vbds vvn, c-acp pns32 vvd po32 j n1, p-acp vvg pc-acp vvi vbg av-j vvn.
(13) sermon (DIV1)
410
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It was a part of great humilitie, that he that was most free from sinne, would vouchsafe to come into a sinners house:
It was a part of great humility, that he that was most free from sin, would vouchsafe to come into a Sinners house:
pn31 vbds dt n1 pp-f j n1, cst pns31 cst vbds av-ds j p-acp n1, vmd vvi pc-acp vvi p-acp dt ng1 n1:
(13) sermon (DIV1)
410
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but it was a signe of great humilitie, that he would be wray his great necessitie,
but it was a Signen of great humility, that he would be wray his great necessity,
cc-acp pn31 vbds dt n1 pp-f j n1, cst pns31 vmd vbi vvi po31 j n1,
(13) sermon (DIV1)
410
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and seeke for succour it a sinners hand.
and seek for succour it a Sinners hand.
cc vvi p-acp n1 pn31 dt ng1 n1.
(13) sermon (DIV1)
410
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Alas poore humble Sauiour, who though thou bee Lord of heauen & earth, as thou art the sonne of God,
Alas poor humble Saviour, who though thou be Lord of heaven & earth, as thou art the son of God,
uh j j n1, r-crq cs pns21 vbb n1 pp-f n1 cc n1, c-acp pns21 vb2r dt n1 pp-f np1,
(13) sermon (DIV1)
411
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yet as thou art the sonne of man, hast not whereon to lay thy head, Matth. 8. How iustly did thy Prophet Ieremie wonder at thy humble pouertie, saying, O thou hope of Israel, the Sauiour thereof in the time of trouble,
yet as thou art the son of man, hast not whereon to lay thy head, Matthew 8. How justly did thy Prophet Ieremie wonder At thy humble poverty, saying, Oh thou hope of Israel, the Saviour thereof in the time of trouble,
av c-acp pns21 vb2r dt n1 pp-f n1, vh2 xx c-crq pc-acp vvi po21 n1, np1 crd c-crq av-j vdd po21 n1 np1 n1 p-acp po21 j n1, vvg, uh pns21 n1 pp-f np1, dt n1 av p-acp dt n1 pp-f n1,
(13) sermon (DIV1)
411
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why art thou as a stranger in the land, or as one that passeth by to tarrie for anight? The sonne of God vouchsafeth to come;why art thou as a stranger in the land, or as one that passes by to tarry for anight? The son of God vouchsafeth to come;
q-crq vb2r pns21 p-acp dt n1 p-acp dt n1, cc c-acp pi cst vvz p-acp pc-acp vvi p-acp n1? dt n1 pp-f np1 vvz pc-acp vvi;
(13) sermon (DIV1)
411
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and that vnrequested, to a sinfull mans house a speciall fauour: but he disdaineth not to make his necessitie knowne vnto him; O strange humilitie!
and that unrequested, to a sinful men house a special favour: but he disdains not to make his necessity known unto him; Oh strange humility!
cc cst j, p-acp dt j ng1 n1 dt j n1: cc-acp pns31 vvz xx pc-acp vvi po31 n1 vvn p-acp pno31; uh j n1!
(13) sermon (DIV1)
411
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Here therefore appeareth the singular humanitie & great humilitie of Christ to sinfull men;
Here Therefore appears the singular humanity & great humility of christ to sinful men;
av av vvz dt j n1 cc j n1 pp-f np1 p-acp j n2;
(13) sermon (DIV1)
411
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he offereth himselfe to be their guest, if hee finde them willing to entertaine him for their guest.
he Offereth himself to be their guest, if he find them willing to entertain him for their guest.
pns31 vvz px31 pc-acp vbi po32 n1, cs pns31 vvb pno32 j pc-acp vvi pno31 p-acp po32 n1.
(13) sermon (DIV1)
411
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And Zaccheus no doubt was willing to entertaine him:
And Zacchaeus no doubt was willing to entertain him:
cc np1 dx n1 vbds j pc-acp vvi pno31:
(13) sermon (DIV1)
411
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for although Christ heard not the voyce, yet he heard the affection of Zaccheus inuiting him to dinner.
for although christ herd not the voice, yet he herd the affection of Zacchaeus inviting him to dinner.
c-acp cs np1 vvd xx dt n1, av pns31 vvd dt n1 pp-f np1 vvg pno31 p-acp n1.
(13) sermon (DIV1)
411
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As therefore Zaccheus was willing to receiue Christ into his house, so let vs be ready to receiue him into our heartes.
As Therefore Zacchaeus was willing to receive christ into his house, so let us be ready to receive him into our hearts.
c-acp av np1 vbds j pc-acp vvi np1 p-acp po31 n1, av vvb pno12 vbi j pc-acp vvi pno31 p-acp po12 n2.
(13) sermon (DIV1)
411
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For as Christ said to Zaccheus:
For as christ said to Zacchaeus:
p-acp c-acp np1 vvd p-acp np1:
(13) sermon (DIV1)
411
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This day I must abide at thy house, so he saith to euery one of vs:This day I must abide At thy house, so he Says to every one of us:
d n1 pns11 vmb vvi p-acp po21 n1, av pns31 vvz p-acp d crd pp-f pno12:
(13) sermon (DIV1)
411
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This day I must abide in your heartes. This day I must abide in your hearts.
d n1 pns11 vmb vvi p-acp po22 n2.
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Wherefore as the Prophet Dauid saith, Open your gates that the King of glorie may come in:
Wherefore as the Prophet David Says, Open your gates that the King of glory may come in:
c-crq c-acp dt n1 np1 vvz, vvb po22 n2 cst dt n1 pp-f n1 vmb vvi p-acp:
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so I say vnto you, Open your hearts that the word of God may enter in.
so I say unto you, Open your hearts that the word of God may enter in.
av pns11 vvb p-acp pn22, vvb po22 n2 cst dt n1 pp-f np1 vmb vvi p-acp.
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411
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This day the word of God may abide in your hearts, for this day the word is preached vnto you;
This day the word of God may abide in your hearts, for this day the word is preached unto you;
d n1 dt n1 pp-f np1 vmb vvi p-acp po22 n2, p-acp d n1 dt n1 vbz vvn p-acp pn22;
(13) sermon (DIV1)
411
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and who knoweth whether hee shall liue to heare it the next Sabboth; To day therefore if ye will heare his voyce, harden not your heartes:
and who Knoweth whither he shall live to hear it the next Sabbath; To day Therefore if you will hear his voice, harden not your hearts:
cc r-crq vvz cs pns31 vmb vvi pc-acp vvi pn31 dt ord n1; p-acp n1 av cs pn22 vmb vvi po31 n1, vvb xx po22 n2:
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411
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as did the Israelites, least if you harden your heartes, his voyce be heard no more amongst you.
as did the Israelites, least if you harden your hearts, his voice be herd no more among you.
a-acp vdd dt np2, ds cs pn22 vvb po22 n2, po31 n1 vbi vvn av-dx av-dc p-acp pn22.
(13) sermon (DIV1)
411
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This day you may gather this heauenly Manna, as the Israelites might gather their Manna sixe daies together,
This day you may gather this heavenly Manna, as the Israelites might gather their Manna sixe days together,
d n1 pn22 vmb vvi d j n1, c-acp dt np2 vmd vvi po32 n1 crd n2 av,
(13) sermon (DIV1)
411
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but tomorrow (perhaps) and sixe dayes after, you may not gather it, as on the seuenth day Manna might not be found.
but tomorrow (perhaps) and sixe days After, you may not gather it, as on the Seventh day Manna might not be found.
cc-acp av-an (av) cc crd n2 a-acp, pn22 vmb xx vvi pn31, c-acp p-acp dt ord n1 n1 vmd xx vbi vvn.
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The Lord graunt that you may gather sufficient food for the sustentation of your soules, that as Elias the prophet iournied in the strength of the meate that the Angell brought him,
The Lord grant that you may gather sufficient food for the sustentation of your Souls, that as Elias the Prophet journeyed in the strength of the meat that the Angel brought him,
dt n1 vvb cst pn22 vmb vvi j n1 p-acp dt n1 pp-f po22 n2, cst c-acp np1 dt n1 vvd p-acp dt n1 pp-f dt n1 cst dt n1 vvd pno31,
(13) sermon (DIV1)
411
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euen vnto Horeb the mount of God, so you in the strength of this spirituall meate which heere I bring you, may be able to passe through the daungerous wayes of this troublesome world,
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,
av p-acp np1 dt n1 pp-f np1, av pn22 p-acp dt n1 pp-f d j n1 r-crq av pns11 vvb pn22, vmb vbi j pc-acp vvi p-acp dt j n2 pp-f d j n1,
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vnto Gods holy Mountaine, the hauen of all happines, whither he bring vs that hath deerely bought vs with his pretious bloud, euen Christ Iesus the righteous:
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 Iesus the righteous:
p-acp npg1 j n1, dt n1 pp-f d n1, c-crq pns31 vvb pno12 d vhz av-jn vvn pno12 p-acp po31 j n1, av np1 np1 dt j:
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to whome with the Father and the holy Ghost, three persons and one God, be giuen all glory and maiestie, world without end, Amen. FINIS.
to whom with the Father and the holy Ghost, three Persons and one God, be given all glory and majesty, world without end, Amen. FINIS.
p-acp ro-crq p-acp dt n1 cc dt j n1, crd n2 cc crd np1, vbb vvn d n1 cc n1, n1 p-acp n1, uh-n. fw-la.
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THE SINNERS CONFESSION The Text. Luke, chap. 19. vers. 6. 7. 8. 9. 6 Then he came downe hastily, and receiued him ioifully.
THE SINNERS CONFESSI The Text. Lycia, chap. 19. vers. 6. 7. 8. 9. 6 Then he Come down hastily, and received him joyfully.
dt n2 n1 dt np1 av, n1 crd fw-la. crd crd crd crd crd av pns31 vvd a-acp av-j, cc vvd pno31 av-j.
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7 And when all they sawe it, they murmured saying, that he was gone in to lodge with a sinfull man.
7 And when all they saw it, they murmured saying, that he was gone in to lodge with a sinful man.
crd cc c-crq d pns32 vvd pn31, pns32 vvd vvg, cst pns31 vbds vvn p-acp pc-acp vvi p-acp dt j n1.
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8 And Zaccheus stood forth, and sayd vnto the Lorde, Beholde, Lord, the halfe of my goods I giue to the poore:
8 And Zacchaeus stood forth, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor:
crd cc np1 vvd av, cc vvd p-acp dt n1, vvb, n1, dt n-jn pp-f po11 n2-j pns11 vvb p-acp dt j:
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and if I haue taken from any man by forged cauillation, I restore him foure fold. and if I have taken from any man by forged cavillation, I restore him foure fold.
cc cs pns11 vhb vvn p-acp d n1 p-acp j-vvn n1, pns11 vvb pno31 crd n1.
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9 Then Iesus sayd vnto him, This day is saluation come vnto this house, forasmuch as hee is also become the soune of Abraham.
9 Then Iesus said unto him, This day is salvation come unto this house, forasmuch as he is also become the soune of Abraham.
crd av np1 vvd p-acp pno31, d n1 vbz n1 vvn p-acp d n1, av c-acp pns31 vbz av vvn dt n1 pp-f np1.
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YOu heard the last Sabboth, how Zacheus the Publican was called to be a Christiā: now you shal heare the fruit of his conuersion.
YOu herd the last Sabbath, how Zacchaeus the Publican was called to be a Christian: now you shall hear the fruit of his conversion.
pn22 vvd dt ord n1, c-crq np1 dt n1 vbds vvn pc-acp vbi dt jp: av pn22 vmb vvi dt n1 pp-f po31 n1.
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No sooner had Christ called him from the tree, but that he came downe hastilie, and receiued him ioifullie.
No sooner had christ called him from the tree, but that he Come down hastily, and received him joyfully.
av-dx av-c vhd np1 vvd pno31 p-acp dt n1, cc-acp cst pns31 vvd a-acp av-j, cc vvd pno31 av-j.
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This was the fruit which it had in the heart of Zaccheus, namely, obedience to the voice of Christ:
This was the fruit which it had in the heart of Zacchaeus, namely, Obedience to the voice of christ:
d vbds dt n1 r-crq pn31 vhd p-acp dt n1 pp-f np1, av, n1 p-acp dt n1 pp-f np1:
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a fruite more pretious and acceptable vnto God, than the most pleasant fruits which Eden yeelded,
a fruit more precious and acceptable unto God, than the most pleasant fruits which Eden yielded,
dt n1 av-dc j cc j p-acp np1, cs dt av-ds j n2 r-crq np1 vvd,
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and a sacrifice more sweet and acceptable vnto him, than all the sacrifices which the law required.
and a sacrifice more sweet and acceptable unto him, than all the Sacrifices which the law required.
cc dt n1 av-dc j cc j p-acp pno31, cs d dt n2 r-crq dt n1 vvd.
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This is the sacrifice where with the Lorde is pleased, euen when his voice is obeyed, 1. Sam. 15. 22. The voyce of the Lord is a glorious voyce,
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,
d vbz dt n1 c-crq p-acp dt n1 vbz vvn, av c-crq po31 n1 vbz vvn, crd np1 crd crd dt n1 pp-f dt n1 vbz dt j n1,
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and mighty in operation, diuiding the flames of fire, and shaking the Cedar trees.
and mighty in operation, dividing the flames of fire, and shaking the Cedar trees.
cc j p-acp n1, vvg dt n2 pp-f n1, cc vvg dt n1 n2.
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So the voyce of Christ is a glorious voyce, his voyce is mightie in operation, diuiding the soule and the spirit,
So the voice of christ is a glorious voice, his voice is mighty in operation, dividing the soul and the Spirit,
np1 dt n1 pp-f np1 vbz dt j n1, po31 n1 vbz j p-acp n1, vvg dt n1 cc dt n1,
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and shaking Zaccheus from the wilde figge-tree, whereinto hee had climed.
and shaking Zacchaeus from the wild Fig tree, whereinto he had climbed.
cc vvg np1 p-acp dt j n1, c-crq pns31 vhd vvd.
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The same God, to whose commaund, the windes, the sea, the diuels and death it selfe obey, here commaundeth Zaccheus to come downe at once,
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,
dt d np1, p-acp rg-crq n1, dt n2, dt n1, dt n2 cc n1 pn31 n1 vvi, av vvz np1 pc-acp vvi a-acp p-acp a-acp,
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and he commeth downe hastilie to receiue him to his house, and he receiueth him ioyfully.
and he comes down hastily to receive him to his house, and he receiveth him joyfully.
cc pns31 vvz a-acp av-j pc-acp vvi pno31 p-acp po31 n1, cc pns31 vvz pno31 av-j.
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As Zaccheus could not come at Christ till he was called, so no man can come to Christ except the Father drawe him:
As Zacchaeus could not come At christ till he was called, so no man can come to christ except the Father draw him:
p-acp np1 vmd xx vvi p-acp np1 c-acp pns31 vbds vvn, av dx n1 vmb vvi p-acp np1 p-acp dt n1 vvb pno31:
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and as Zaccheus could not chuse but come, when he was called by the voyce of Christ:
and as Zacchaeus could not choose but come, when he was called by the voice of christ:
cc c-acp np1 vmd xx vvi cc-acp vvb, c-crq pns31 vbds vvn p-acp dt n1 pp-f np1:
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so when any man is called effectually by the preaching of the Gospell, hee cannot chuse but come to Christ:
so when any man is called effectually by the preaching of the Gospel, he cannot choose but come to christ:
av c-crq d n1 vbz vvn av-j p-acp dt vvg pp-f dt n1, pns31 vmbx vvi cc-acp vvb p-acp np1:
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for where there is an effectuall calling, there is grace giuen also to obey the same.
for where there is an effectual calling, there is grace given also to obey the same.
c-acp c-crq pc-acp vbz dt j n-vvg, pc-acp vbz n1 vvn av pc-acp vvi dt d.
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Ro. 8. 30. The Lord is faine sometime to cal vs oftē, because we know not the voyce of him that calleth vs,
Ro. 8. 30. The Lord is feign sometime to call us often, Because we know not the voice of him that calls us,
np1 crd crd dt n1 vbz av-j av pc-acp vvi pno12 av, c-acp pns12 vvb xx dt n1 pp-f pno31 cst vvz pno12,
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as hee called Samuel three times, before he answered:
as he called Samuel three times, before he answered:
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because at that time Samuel knew not the Lord, 1. Sam. 3. 7. But as soone as he vnderstood that it was the Lord that spake vnto him, he replied presently, Speake on Lord, for thy seruant heareth.
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 spoke unto him, he replied presently, Speak on Lord, for thy servant hears.
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So when the Lorde calleth any man effectually by the preaching of his worde, all the partes and powers of his bodie doe yeeld their obedience, the eare listneth, the tongue confesseth, the heart beleeueth, the head deuiseth, the hand performeth, the foote runneth, the eye directeth,
So when the Lord calls any man effectually by the preaching of his word, all the parts and Powers of his body do yield their Obedience, the ear listeneth, the tongue Confesses, the heart Believeth, the head devises, the hand Performeth, the foot Runneth, the eye directeth,
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and all concurre to do thy wil, O God, Psal. 40. 7. Such and so effectuall is the voyce of Christ in the hearts of his chosen, that it maketh Saul of a bloudy persecutor to become Paul a painfull preacher:
and all concur to do thy will, Oh God, Psalm 40. 7. Such and so effectual is the voice of christ in the hearts of his chosen, that it makes Saul of a bloody persecutor to become Paul a painful preacher:
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it causeth Peter of a sillie Fisher-man, to become a catcher of men: and Zaccheus here of a vile Publican, to become a zealous Christian.
it Causes Peter of a silly Fisherman, to become a catcher of men: and Zacchaeus Here of a vile Publican, to become a zealous Christian.
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And such also is the nature of the word preached, wheresoeuer it pleaseth the Lord to giue successe and increase thereto, that it is able to transforme the mindes of men, to be get faith in the hearts of Infidels,
And such also is the nature of the word preached, wheresoever it Pleases 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,
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and (in a worde) to saue such as are ordained to eternal life, Acts 13. This is the power of the word of God,
and (in a word) to save such as Are ordained to Eternal life, Acts 13. This is the power of the word of God,
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euen to cause a consenting to the truth thereof:
even to cause a consenting to the truth thereof:
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and this is the propertie of the children of God, to yeeld all obedience to the word of God.
and this is the property of the children of God, to yield all Obedience to the word of God.
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Assoone as Christ calleth Zaccheus, he comes downe presently, like the light in the creation, that was made as soone as God sayd, Let there be light. Here therefore of Zaccheus that obeied the voice of Christ, let vs learne obedience to the voice of Christ:
As soon as christ calls 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:
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for as Christ biddeth Zaccheus to come down, because he was too high:
for as christ bids Zacchaeus to come down, Because he was too high:
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so he saith to euery one of vs, Come downe, because wee are too high minded.
so he Says to every one of us, Come down, Because we Are too high minded.
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But with vs the voyce of Christ is not so effectuall, as it was with Zaccheus: for hee was content to come downe at the first bidding:
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:
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but we must be often bidden to beware of pride and ambition, and yet wee will still bee climing.
but we must be often bidden to beware of pride and ambition, and yet we will still be climbing.
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There are fewe so high that are content vvith their calling, but as Haman was alwaies aspiring til he came to the gallowes,
There Are few so high that Are content with their calling, but as Haman was always aspiring till he Come to the gallows,
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so many amongst vs are alwaies climing, till they catch a fall. Againe, as Christ sayd to Zaccheus, To day I must abide at thy house:
so many among us Are always climbing, till they catch a fallen. Again, as christ said to Zacchaeus, To day I must abide At thy house:
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so Christ sayth to vs, To day my poore afflicted members should receiue some succour at your handes.
so christ say to us, To day my poor afflicted members should receive Some succour At your hands.
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But as the Priest & the Leuite, Luke 10. passed by the wounded man leauing him halfe dead:
But as the Priest & the Levite, Lycia 10. passed by the wounded man leaving him half dead:
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so we (for the most part) passe by our needy brethren, leauing them vnr eleeued.
so we (for the most part) pass by our needy brothers, leaving them vnr eleeued.
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Thus are we euery way disobedient to the voice of Christ.
Thus Are we every Way disobedient to the voice of christ.
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He teacheth vs to be humble as he himselfe is, Matth. 11. 29. and we waxe proud and insolent as Sathan is.
He Teaches us to be humble as he himself is, Matthew 11. 29. and we wax proud and insolent as Sathan is.
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He willeth vs to bee mercifull, as our heauenly father is, Luke 6. 36. and wee are cruell and vnmercifull,
He wills us to be merciful, as our heavenly father is, Lycia 6. 36. and we Are cruel and unmerciful,
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as the rich glutton was, Luk. 16. This is the cause vvhy the earth deceiueth and rendreth not her fruit, Esai. 24. 5. This is the cause why the sword deuoureth abroad,
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,
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and the pestilence destroieth at home, Deut. 28. 15. Leuit. 26. 24. 25. and in a worde, this is the cause of all the mischiefes and calamities that are threatned,
and the pestilence Destroyeth At home, Deuteronomy 28. 15. Levites 26. 24. 25. and in a word, this is the cause of all the mischiefs and calamities that Are threatened,
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euen because vve are obstinate and rebellious against the Lorde, wee are vndutifull and disobedient to the voyce of Christ, that calleth vs so louingly to come vnto him, Mat. 11. 28.
even Because we Are obstinate and rebellious against the Lord, we Are undutiful and disobedient to the voice of christ, that calls us so lovingly to come unto him, Mathew 11. 28.
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Zaccheus vvas called but once, and he commeth quickly, but we are called oftentimes, and almost euery day,Zacchaeus was called but once, and he comes quickly, but we Are called oftentimes, and almost every day,
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and that by the voice of Christ himselfe:
and that by the voice of christ himself:
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for, he that heareth you (saith Christ, Luke 10. 16.) heareth me: and yet wee cannot find the way to Christ.
for, he that hears you (Says christ, Lycia 10. 16.) hears me: and yet we cannot find the Way to christ.
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The word of God, vvhich is the lanterne vnto our feete, and the light vnto our paths, Psal. 119. hath bin plainly and plentifully preached amongst vs these many yeares,
The word of God, which is the lantern unto our feet, and the Light unto our paths, Psalm 119. hath been plainly and plentifully preached among us these many Years,
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and yet many amongst vs haue not yet learned to come to Christ.
and yet many among us have not yet learned to come to christ.
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Zaccheus comes quickly when Christ calleth him, let vs therefore learne of Zaccheus to come quickly when Christ calleth vs. We must bee quicke in the Lords busines,
Zacchaeus comes quickly when christ calls him, let us Therefore Learn of Zacchaeus to come quickly when christ calls us We must be quick in the lords business,
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for God cannot abide loyterers standing all the day idle, Matth. 20. and as he loueth a cheerefull giuer, 2. Cor. 9. 7. so he liketh a cheerefull follower.
for God cannot abide loiterers standing all the day idle, Matthew 20. and as he loves a cheerful giver, 2. Cor. 9. 7. so he liketh a cheerful follower.
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It followeth therefore that Zaccheus receiued him cheerfully. Still Zaccheus us is a receiuer: before hee was a receiuer of custome, now he is a receiuer of Christ. Zaccheus receiued Christ two wayes:
It follows 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:
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first, into his heart when hee desired to see him: and then into his house when hee gaue him hospitalitie.
First, into his heart when he desired to see him: and then into his house when he gave him hospitality.
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Many receiued Christ to house, but not into their hearts, and therfore receiued him grudgingly:
Many received christ to house, but not into their hearts, and Therefore received him grudgingly:
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but Zaccheus receiued Christ first into his heart, and then into his house, and therefore receiued him ioyfully.
but Zacchaeus received christ First into his heart, and then into his house, and Therefore received him joyfully.
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Of Zaccheus his ioyfulnesse, we must learne to be ioyfull when we do any thing for the cause of Christ:
Of Zacchaeus his joyfulness, we must Learn to be joyful when we do any thing for the cause of christ:
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we must bee glad to harbour Christ in his members, as Zaccheus was ioyfull to harbour Christ himselfe.
we must be glad to harbour christ in his members, as Zacchaeus was joyful to harbour christ himself.
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As before in comming downe from the tree, Zaccheus shewed his obedience:
As before in coming down from the tree, Zacchaeus showed his Obedience:
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so here in receiuing Christ into his house, he sheweth the loue that hee bare vnto him.
so Here in receiving christ into his house, he shows the love that he bore unto him.
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If Zaccheus had not loued Christ, he might haue sent him to some common Inne:
If Zacchaeus had not loved christ, he might have sent him to Some Common Inn:
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But Zaccheus is content to receiue Christ into his owne house, yea, he reioiceth to haue gotten so good a guest,
But Zacchaeus is content to receive christ into his own house, yea, he Rejoiceth to have got so good a guest,
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like Abraham that vsed to sit at the doore of his tent, & reioiced to entertaine strangers that went by the way:
like Abraham that used to fit At the door of his tent, & rejoiced to entertain Strangers that went by the Way:
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and therefore though Zaccheus were a Gentile borne, yet herein hee sheweth himselfe the child of Abraham,
and Therefore though Zacchaeus were a Gentile born, yet herein he shows himself the child of Abraham,
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because he doth the works of Abraham, Iohn 8 vers. 39. So did Abraham and so must we doe,
Because he does the works of Abraham, John 8 vers. 39. So did Abraham and so must we do,
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if we will shew our selues to be the children of Abraham.
if we will show our selves to be the children of Abraham.
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When Abraham thought only to haue entertained men, hee reeiued the Angels in the shape and likenes of men:
When Abraham Thought only to have entertained men, he reeiued the Angels in the shape and likeness of men:
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and when Zaccheus thought to entertaine the sonne of man, he receiueth the sonne of God himselfe.
and when Zacchaeus Thought to entertain the son of man, he receiveth the son of God himself.
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Let vs therefore (as the Apostle willeth vs, Heb. 13. 2.) be mindfull to entertaine strangers,
Let us Therefore (as the Apostle wills us, Hebrew 13. 2.) be mindful to entertain Strangers,
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for as much as thereby some haue receiued Angels into their houses vnawares:
for as much as thereby Some have received Angels into their houses unawares:
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and why should not wee hope to entertaine the like or better ghestes, if we bee giuen to hospitalitie,
and why should not we hope to entertain the like or better guests, if we be given to hospitality,
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as those godly Fathers were? For as the Angels came to them in the likenes of men:
as those godly Father's were? For as the Angels Come to them in the likeness of men:
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so Christ himselfe comes to vs in the likenes of a poore man, of a lame man, & of a blind man:
so christ himself comes to us in the likeness of a poor man, of a lame man, & of a blind man:
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and when he commeth, he commeth hungrie, or thirstie, or naked, or harborlesse, or sicke, or imprisoned, and happie are they that feede, or cloath, or harbour, or visite him, when he commeth thus afflicted.
and when he comes, he comes hungry, or thirsty, or naked, or harbourless, or sick, or imprisoned, and happy Are they that feed, or cloth, or harbour, or visit him, when he comes thus afflicted.
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When Abraham entertained the Angels, he was not only busie himself, but his wife and all his housholde were careful to make prouision for them so when Zaccheus receiued Christ into his house his whole family (no doubt) were no lesse willing & carefull to entertaine Christ, then their master was:
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:
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& therefore not only to Zaccheus, but euen to his whole house saluation is promised, because the whole familie reioyced at Christ his comming.
& Therefore not only to Zacchaeus, but even to his Whole house salvation is promised, Because the Whole family rejoiced At christ his coming.
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Let rich men learne of Zaccheus, to entertaine Christ in his needie members, and let rich mens seruaunts learne of Zaccheus familie, to shewe themselues mercifull like their mercifull masters, that they may receiue the rewarde of mercy and hospitalitie at the last day, Come ye blessed, for I was harborlesse, and ye tooke me in.
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 you blessed, for I was harbourless, and you took me in.
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Generally, as Zaccheus gladly receiued Christ:
Generally, as Zacchaeus gladly received christ:
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so let euery one that is able, bee glad to distribute to the necessitie of the poore Saints:
so let every one that is able, be glad to distribute to the necessity of the poor Saints:
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if we haue much, let vs giue plentifully: if wee haue little, let vs giue gladly of that little:
if we have much, let us give plentifully: if we have little, let us give gladly of that little:
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if wee bee not able to giue a peny, yet happily we may afford a morsell of bread:
if we be not able to give a penny, yet happily we may afford a morsel of bred:
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but if not that, yet there is none so needie, that cannot giue a cup of colde water,
but if not that, yet there is none so needy, that cannot give a cup of cold water,
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and euen so small a gift shall not lose his iust reward, Matth. 10. 41. Zaccheus receiued Christ into his heart,
and even so small a gift shall not loose his just reward, Matthew 10. 41. Zacchaeus received christ into his heart,
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but many amongst vs are readie to driue Christ out, and to receiue Sathan in stead of him:
but many among us Are ready to driven christ out, and to receive Sathan in stead of him:
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Zaccheus receiued Christ into his house, but there are many rich men amongst vs, that like Diues, Luke 16. will not affoorde poore Lazarus the crummes that fall from their table:
Zacchaeus received christ into his house, but there Are many rich men among us, that like Diues, Lycia 16. will not afford poor Lazarus the crumbs that fallen from their table:
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but as the damsell, Actes. 12. opened not the doore for ioy when shee heard Peters voice:
but as the damsel, Acts. 12. opened not the door for joy when she herd Peter's voice:
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so by contrary, these men for very griefe shut their gates when they perceiue a begger there Finally, Zaccheus was ioifull when hee entertained Christ,
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,
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but many amongst vs are sorrowfull when they should relieue the poore: like churlish Nabal, 1. Sam. 25. that reuiled Dauid, when he should haue relieued him.
but many among us Are sorrowful when they should relieve the poor: like churlish Nabal, 1. Sam. 25. that reviled David, when he should have relieved him.
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So long as Iob prospered, hee kept a worthie and a worshipfull house, hee suffered not the straunger to lye in the streetes,
So long as Job prospered, he kept a worthy and a worshipful house, he suffered not the stranger to lie in the streets,
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but opened his doore to the Traueiler that went by the way, Iob. 31. 32. but now many gentlemen of the countrey are content to suffer the stranger, the fatherlesse and the widdow, not onely to lye,
but opened his door to the Traveller 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,
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but euen to starue and die in the streetes with hunger and colde, and neuer receiue them to house or harbour,
but even to starve and die in the streets with hunger and cold, and never receive them to house or harbour,
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nor affoord them any reliefe or succour.
nor afford them any relief or succour.
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But as the voyce of Abels bloud did crie from the earth to God, for vengeance against his brothers cruelty:
But as the voice of Abel's blood did cry from the earth to God, for vengeance against his Brother's cruelty:
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so the voice of the poore and their pittious cries, shal enter into the eares of the Lord,
so the voice of the poor and their piteous cries, shall enter into the ears of the Lord,
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and their guiltles bloud (which is powred forth in euerie place without all compassion) shall pull downe hasty and suddaine vengeance from heauen vpon the heads of these vnmercifull cormorants,
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,
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vnlesse while this time of mercie lasteth, they shewe mercy to their distressed neighbours.
unless while this time of mercy lasteth, they show mercy to their distressed neighbours.
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Thus you haue heard howe Zaccheus behaued himselfe in entertaining of Christ ▪ nowe you shall see the behauiour of the Pharisies in disdaining at Christ.
Thus you have herd how Zacchaeus behaved himself in entertaining of christ ▪ now you shall see the behaviour of the Pharisees in disdaining At christ.
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When all they saw it, they murmured, saying, that hee was gone in to lodge with a sinfull man. When all they saw it, they murmured, saying, that he was gone in to lodge with a sinful man.
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Before, they hated Zaccheus for his vices, because he was couetous: now they enuy him for his vertues, because he was giuen to hospitality.
Before, they hated Zacchaeus for his vices, Because he was covetous: now they envy him for his Virtues, Because he was given to hospitality.
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For the wicked wil alwayes haue some thing to finde fault with in the children of God,
For the wicked will always have Some thing to find fault with in the children of God,
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like the sonnes of Iacob, Gen. 37. that hated their brother Ioseph, because of his dreames:
like the Sons of Iacob, Gen. 37. that hated their brother Ioseph, Because of his dreams:
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and like Saul that vnhappie king, that enuied Dauid for his happie victories, 1. Sam 18. 29. Thus the wicked when they cannot charge the godly with any grieuous crime, they begin to grudge at their wel doing:
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:
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and therefore not onely Zaccheus is hated for receiuing of Christ, but Christ is hated also for being his guest.
and Therefore not only Zacchaeus is hated for receiving of christ, but christ is hated also for being his guest.
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When they could not accuse Christ for sinne, they accuse him for companying with sinners:
When they could not accuse christ for sin, they accuse him for companying with Sinners:
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for they must still bee accusing some or other, for one thing or other, like their father the diuell, that both by name, Reuel. 12. 10. and by nature, Iob. 16. 7. is a continuall accuser of the brethren.
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 brothers.
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It had beene the duetie of the Pharisies to haue receiued Christ, and made much of him as Zaccheus did:
It had been the duty of the Pharisees to have received christ, and made much of him as Zacchaeus did:
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but they are so farre off from entertaining him themselues, that it grieueth them to see Zaccheus giue him entertainmēt.
but they Are so Far off from entertaining him themselves, that it grieves them to see Zacchaeus give him entertainment.
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And surely, such is the peruerse nature of the wicked, that they will neither receiue the grace of GOD when it is offered them,
And surely, such is the perverse nature of the wicked, that they will neither receive the grace of GOD when it is offered them,
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nor willingly suffer any other to imbrace the same:
nor willingly suffer any other to embrace the same:
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like the wicked Iewes, Acts 13. 50 that would neither beleeue the doctrine which Paul preached,
like the wicked Iewes, Acts 13. 50 that would neither believe the Doctrine which Paul preached,
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nor coulde abide that the Gentiles should bee brought to the faith of Christ. The high priestes thought thēselues too high, to haue poore humble Christ amongst them:
nor could abide that the Gentiles should be brought to the faith of christ. The high Priests Thought themselves too high, to have poor humble christ among them:
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the Scribes and the Pharisies in their own conceit vvere too good, too vvise, and too holy to receiue him into their company:
the Scribes and the Pharisees in their own conceit were too good, too wise, and too holy to receive him into their company:
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and not content to sequester and estraunge themselues from Christ, they disdained also that he should bee conuersant vvith Publicans and sinners,
and not content to sequester and estrange themselves from christ, they disdained also that he should be conversant with Publicans and Sinners,
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as though he vvere not vvorthy to bee conuersant amongst men.
as though he were not worthy to be conversant among men.
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If it vvere the office of Christ to conuert sinners, vvhy should the Pharisies be offended at him,
If it were the office of christ to convert Sinners, why should the Pharisees be offended At him,
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if hee vvere sometimes conuersant vvith sinners to vvorke their conuersion? If Christ vvere a Phisition to cure the sicknesse of the soule, that is, to saue the people from their sinnes,
if he were sometime 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,
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vvhy should the Pharisies murmure at him for keeping of companie vvith Zaccheus, that was sicke in soule? for as it is expedient for the Phisition to visite his patients for their better recouerie,
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,
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so it was conuenient Christ should visite sinners for their speedier conuersion. But as the Phisition that resorteth to sick persons, is not straight way infected:
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:
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so the soules Phisition that conuerseth with sinners, is not thereby polluted.
so the Souls physician that Converseth with Sinners, is not thereby polluted.
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And therefore, as Christ performed his office though the Pharisies murmured, so let the ministers of God learne by his example, to performe their dueties, though the wicked be offended.
And Therefore, as christ performed his office though the Pharisees murmured, so let the Ministers of God Learn by his Exampl, to perform their duties, though the wicked be offended.
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It was the office of Christ to call sinners to repentance, yea he came to call Pharisie sinners, aswel as Publican sinners,
It was the office of christ to call Sinners to Repentance, yea he Come to call Pharisee Sinners, aswell as Publican Sinners,
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if the Pharisies woulde haue confessed themselues to bee sinners, as the Publicans did, but because they stoode so much vpon their owne righteousnesse,
if the Pharisees would have confessed themselves to be Sinners, as the Publicans did, but Because they stood so much upon their own righteousness,
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and despised others, therefore Christ denounceth so many woes against them, and preferreth the penitent Publican that trusted in the Lords mercy,
and despised Others, Therefore christ Denounceth so many woes against them, and preferreth the penitent Publican that trusted in the lords mercy,
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before the proud Pharisie that trusted in his owne merites.
before the proud Pharisee that trusted in his own merits.
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Though Paul was a Pharisie, and the sonne of a Pharisie, yet he shameth not to confesse himselfe one of the chiefe sinners which Christ came to saue.
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 Come to save.
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So if the Pharisies that murmured at Zaccheus would haue bin saued, they should haue cōfessed themselues chiefe sinners, as Paul did.
So if the Pharisees that murmured At Zacchaeus would have been saved, they should have confessed themselves chief Sinners, as Paul did.
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They should not haue accused Christ for keeping company with sinners, but they should haue accused themselues for not keeping companie with Christ.
They should not have accused christ for keeping company with Sinners, but they should have accused themselves for not keeping company with christ.
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The iust man (sayth Salomon, Prouer. 18.) is the first accuser of himselfe:
The just man (say Solomon, Prover 18.) is the First accuser of himself:
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but the Pharisies are so farre from accusing of themselues, that they begin to accuse Zaccheus and Christ together.
but the Pharisees Are so Far from accusing of themselves, that they begin to accuse Zacchaeus and christ together.
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Thus the Pharisies of our time, that make religion a cloake to couer their corrupt dealing, haue this propertie to thinke other men to bee hainous sinners,
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,
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and themselues onely to be righteous:
and themselves only to be righteous:
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in so much, as they will not sticke to speake like that proud people that was wont to say, Depart from me, for I am holier then thou:
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:
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& like that presumptuous pharisie, Luk. 18. I thank God I am not as others are, extortioners, vsurers, adulterers, drūkards, or such like:
& like that presumptuous Pharisee, Luk. 18. I thank God I am not as Others Are, extortioners, usurers, Adulterers, drunkards, or such like:
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I sanctifie the Sabboth, which other mē prophane: I frequēt sermōs, which they neglect: I reuerence the name of God, which they blaspheme:I sanctify the Sabbath, which other men profane: I frequent Sermons, which they neglect: I Reverence the name of God, which they Blaspheme:
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I pay tithe, which others with-hold: and fast oftentimes, which they do seldom, or neuer.
I pay tithe, which Others withhold: and fast oftentimes, which they do seldom, or never.
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These were the speeches of the Pharisies, that liued in the time of Christ, whō he so often calleth hypocrites:
These were the Speeches of the Pharisees, that lived in the time of christ, whom he so often calls Hypocrites:
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and these are the speeches of the hypocrites of our age, that seeme to liue after the straightest sect of our religion, Acts. 26. They wash the outside of the cup, and of the platter:
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:
cc d vbr dt n2 pp-f dt n2 pp-f po12 n1, cst vvb pc-acp vvi p-acp dt js n1 pp-f po12 n1, n2 crd pns32 vvb dt n1-an pp-f dt n1, cc pp-f dt n1:
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that is, they iustifie themselues, and seeme maruallous holy in the fight of men, which can discern by the outward appearance onely:
that is, they justify themselves, and seem maruallous holy in the fight of men, which can discern by the outward appearance only:
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but vnto God that seeth and searcheth the secrets of the hearts and reines, they appeare like painted tombes full of dead mens bones, and all filthines:
but unto God that sees and Searches the secrets of the hearts and reins, they appear like painted tombs full of dead men's bones, and all filthiness:
cc-acp p-acp np1 cst vvz cc vvz dt n2-jn pp-f dt n2 cc n2, pns32 vvb av-j j-vvn n2 j pp-f j ng2 n2, cc d n1:
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that is, they haue their inward parts full of rauening, and all kind of wickednes Wherefore,
that is, they have their inward parts full of ravening, and all kind of wickedness Wherefore,
cst vbz, pns32 vhb po32 j n2 j pp-f j-vvg, cc d n1 pp-f n1 c-crq,
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as Christ said to his Disciples, Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisies, you cannot enter into the kingdome of heauen:
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:
c-acp np1 vvd p-acp po31 n2, c-acp po22 n1 vvi dt n1 pp-f dt n2 cc np2, pn22 vmbx vvi p-acp dt n1 pp-f n1:
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so I say vnto you, that except your righteousnesse exceede the righteousnesse of these Pharisaicall hypocrites, ye cannot be saued.
so I say unto you, that except your righteousness exceed the righteousness of these Pharisaical Hypocrites, you cannot be saved.
av pns11 vvb p-acp pn22, cst c-acp po22 n1 vvi dt n1 pp-f d j n2, pn22 vmbx vbi vvn.
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These holy Pharisies did vse to call the Publicans, not vsurers, nor extortioners, as they themselues were:
These holy Pharisees did use to call the Publicans, not usurers, nor extortioners, as they themselves were:
np1 j np1 vdd vvi pc-acp vvi dt n2, xx n2, ccx n2, c-acp pns32 px32 vbdr:
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but by the generall name of sinners, as though they themselues were free from sinne.
but by the general name of Sinners, as though they themselves were free from sin.
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Thus the Papistes at this day doe vse to call the most sincere professors of the Gospell, not Lutherans, Caluinistes, Zuinglians, or Protestants,
Thus the Papists At this day do use to call the most sincere professors of the Gospel, not Lutherans, Calvinists, Zwinglians, or Protestants,
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as they were wont to call them:
as they were wont to call them:
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but now they tearme vs heretikes, a name more odious than any other, whereas in the meane season, they themselues are of all others the greatest heretikes.
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.
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So the Atheists of our time, when they cannot accuse the godly that are amongst vs of vsurie,
So the Atheists of our time, when they cannot accuse the godly that Are among us of Usury,
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or briberie, or extortion, or drunkennesse, or any such notorious sinne, they call them hypocrites, which is the summe of all:
or bribery, or extortion, or Drunkenness, or any such notorious sin, they call them Hypocrites, which is the sum of all:
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when as in very trueth, they themselues doe best deserue that name:
when as in very truth, they themselves do best deserve that name:
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but it makes no matter what they call vs, neither are wee to be moued at their despitefull speeches:
but it makes no matter what they call us, neither Are we to be moved At their despiteful Speeches:
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for as the bitter taunts of these murmuring Pharisies could not hinder Zaccheus in his conuersion,
for as the bitter taunts of these murmuring Pharisees could not hinder Zacchaeus in his conversion,
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so the slaunders of these godlesse men must not discourage the seruants of God from their good profession.
so the slanders of these godless men must not discourage the Servants of God from their good profession.
av dt n2 pp-f d j n2 vmb xx vvi dt n2 pp-f np1 p-acp po32 j n1.
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The Pharisies did Zaccheus great wrong for calling him sinner, when hee had repented of his sinne:
The Pharisees did Zacchaeus great wrong for calling him sinner, when he had repented of his sin:
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and the Atheistes at this day doe greatly wrong the true professors, in calling them hypocrites, which haue truely repented of their former sinnes,
and the Atheists At this day do greatly wrong the true professors, in calling them Hypocrites, which have truly repented of their former Sins,
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and endeuour by all good meanes to leade a godly life. Therefore as Zaccheus preferred his soules health before all their murmuring:
and endeavour by all good means to lead a godly life. Therefore as Zacchaeus preferred his Souls health before all their murmuring:
cc n1 p-acp d j n2 pc-acp vvi dt j n1. av c-acp np1 vvd po31 ng1 n1 p-acp d po32 j-vvg:
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so it behoueth vs to looke to our soules saluation, notwithstanding all the reproches and slaunders that are deuised against vs. And as the Pharisies might call Zaccheus sinner,
so it behooves 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,
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but could not hinder his conuersion:
but could not hinder his conversion:
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so the malitious worldlings may take away our goods, our good names, yea and our liues also,
so the malicious worldlings may take away our goods, our good names, yea and our lives also,
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but cannot depriue vs of our saluation.
but cannot deprive us of our salvation.
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Wherefore as our Sauiour said to his Apostles, Feare not them that can kill the bodie,
Wherefore as our Saviour said to his Apostles, fear not them that can kill the body,
c-crq c-acp po12 n1 vvd p-acp po31 n2, vvb xx pno32 cst vmb vvi dt n1,
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and then can doe no more: and then can do no more:
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so I say vnto you, Feare not the frownes of the wicked, for they are not able to hurt your better part:
so I say unto you, fear not the frowns of the wicked, for they Are not able to hurt your better part:
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seeke not to gaine the fauour of the world, for the whole world is not able to saue a soule,
seek not to gain the favour of the world, for the Whole world is not able to save a soul,
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but feare to offend him that is able to destroy both bodie and soule in hell,
but Fear to offend him that is able to destroy both body and soul in hell,
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and seeke to please him that is able to saue them both in heauen for euer.
and seek to please him that is able to save them both in heaven for ever.
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Now followeth another fruite of Zaccheus conuersion: namely, his good confession:
Now follows Another fruit of Zacchaeus conversion: namely, his good Confessi:
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for, as hee beleeued with the heart vnto righteousnesse, so hee confessed with the mouth vnto saluation.
for, as he believed with the heart unto righteousness, so he confessed with the Mouth unto salvation.
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When Zaccheus was mocked of the Pharisies, it seemeth that he should stoope downe for shame:
When Zacchaeus was mocked of the Pharisees, it seems that he should stoop down for shame:
c-crq np1 vbds vvn pp-f dt np2, pn31 vvz cst pns31 vmd vvi a-acp p-acp n1:
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but when he was thus reprooued and reuiled by them, the Scripture saith, that he stood vp in signe of gladnesse.
but when he was thus reproved and reviled by them, the Scripture Says, that he stood up in Signen of gladness.
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As the Apostles went away reioycing that they were coūted worthy to suffer rebuke for the name of Christ:
As the Apostles went away rejoicing that they were counted worthy to suffer rebuke for the name of christ:
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so Zaccheus the Publican went forth reioycing, that hee was reproched for the cause of Christ.
so Zacchaeus the Publican went forth rejoicing, that he was reproached for the cause of christ.
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Before, Zaccheus was a Publican, and therefore stood in sinne very daungerously, like the house that is builded vpon the sand, readie to bee ouerturned with euery tempest:
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:
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but now Zaccheus is become a true Christian, and therefore stands in righteousnesse very safely, like the house that is built vpon a rocke, free from any danger of falling.
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.
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Behold Lord, the halfe of my goods, &c. There are two parts of this confession. The first is his gift to the poore:Behold Lord, the half of my goods, etc. There Are two parts of this Confessi. The First is his gift to the poor:
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the second is, the restitution of his vniust gotten goods.
the second is, the restitution of his unjust got goods.
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Before, Zaccheus was an oppressor of the poore, now he is a great benefactor to the poore:
Before, Zacchaeus was an oppressor of the poor, now he is a great benefactor to the poor:
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before he was an encrocher vpon other mens goods, now he is a distributer of his owne goods:
before he was an encrocher upon other men's goods, now he is a distributer of his own goods:
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before, hee was a receiuer and a taker, now he is a restorer and a giuer:
before, he was a receiver and a taker, now he is a restorer and a giver:
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neither doth he giue sparingly, but he giueth liberally, laying vp a good foundatiō against the time to come.
neither does he give sparingly, but he gives liberally, laying up a good Foundation against the time to come.
av-dx vdz pns31 vvi av-vvg, cc-acp pns31 vvz av-j, vvg a-acp dt j n1 p-acp dt n1 pc-acp vvi.
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Now hath Zaccheus found that pretious pearle, and for ioy thereof, he is content, not to sell,
Now hath Zacchaeus found that precious pearl, and for joy thereof, he is content, not to fell,
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but to giue all that hee hath to enioy the same.
but to give all that he hath to enjoy the same.
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When the rich Ruler (in the former chapter) was willed to sell all that he had,
When the rich Ruler (in the former chapter) was willed to fell all that he had,
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& to giue it to the poore, he went away very sorrowfull, for he was very rich:
& to give it to the poor, he went away very sorrowful, for he was very rich:
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but Zaccheus, perhaps as rich as he is content of his owne accorde & vnbidden, to bestow halfe his goods vpon the poore,
but Zacchaeus, perhaps as rich as he is content of his own accord & unbidden, to bestow half his goods upon the poor,
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and that with a cheerefull mind.
and that with a cheerful mind.
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If Zaccheus had giuen onely the third part of his goods, no doubt but Christ would haue accepted it,
If Zacchaeus had given only the third part of his goods, no doubt but christ would have accepted it,
cs np1 vhd vvn av-j dt ord n1 pp-f po31 n2-j, uh-x vvb p-acp np1 vmd vhi vvn pn31,
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for he accepteth the widdowes farthing, because it was giuen with a willing minde:
for he Accepteth the widow's farthing, Because it was given with a willing mind:
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but if hee had giuen all his goods to feede the poore, as the Pharisies gaue their almes to be seene of men,
but if he had given all his goods to feed the poor, as the Pharisees gave their alms to be seen of men,
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yea, or his bodie to be burned, as some Romans haue done to get renowne, it should haue bene to no purpose,
yea, or his body to be burned, as Some Romans have done to get renown, it should have be to no purpose,
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because it was done to a wrong end.
Because it was done to a wrong end.
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Now, as Zaccheus was rich in the goods of this life, so was he rich in faith also;
Now, as Zacchaeus was rich in the goods of this life, so was he rich in faith also;
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neither was it an idle or dead faith that Zaccheus had, but it was a faithfull & a liuely faith, a faith that worketh and laboureth by loue, such as is required at the hands of Christians.
neither was it an idle or dead faith that Zacchaeus had, but it was a faithful & a lively faith, a faith that works and Laboureth by love, such as is required At the hands of Christians.
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Saint Iames saith, Shew me thy faith by thy workes: and here Zaccheus doth shew his faith by his workes. Saint James Says, Show me thy faith by thy works: and Here Zacchaeus does show his faith by his works.
n1 np1 vvz, vvb pno11 po21 n1 p-acp po21 n2: cc av np1 vdz vvi po31 n1 p-acp po31 n2.
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Before, hee was exercised in vngodly works, which are the fruits of infidelitie:
Before, he was exercised in ungodly works, which Are the fruits of infidelity:
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but now he is exercised in the works of mercie, which are the fruites of a liuely faith.
but now he is exercised in the works of mercy, which Are the fruits of a lively faith.
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Zaccheus is very liberall in relieuing the poore, but he is liberall of that which is his owne:
Zacchaeus is very liberal in relieving the poor, but he is liberal of that which is his own:
np1 vbz av j p-acp vvg dt j, cc-acp pns31 vbz j pp-f d r-crq vbz po31 d:
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so there are many now a dayes that are very liberall, but it is of that which is none of theirs;
so there Are many now a days that Are very liberal, but it is of that which is none of theirs;
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for as Nadab & Abihu offered strange fire vnto the Lord, so these men offer strange goods vnto the Lord.
for as Nadab & Abihu offered strange fire unto the Lord, so these men offer strange goods unto the Lord.
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There are some amongst vs, that thinke to make amends for their vniust dealing by giuing part of that to some good vses, which they haue gotten by bad meanes;
There Are Some among us, that think to make amends for their unjust dealing by giving part of that to Some good uses, which they have got by bad means;
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if they haue gotten a pound by vsurie & oppression, they are cōtent perhaps to giue a pennie to relieue the poore.
if they have got a pound by Usury & oppression, they Are content perhaps to give a penny to relieve the poor.
cs pns32 vhb vvn dt n1 p-acp n1 cc n1, pns32 vbr j av pc-acp vvi dt n1 pc-acp vvi dt j.
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But, as it was not lawfull for the Israelites to bring the price or the hire of a harlot into the house of the Lord:
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:
p-acp, c-acp pn31 vbds xx j p-acp dt np2 pc-acp vvi dt n1 cc dt n1 pp-f dt n1 p-acp dt n1 pp-f dt n1:
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so it is not lawful for vs to apply the gaine of our ill gottē goods to the seruice of god.
so it is not lawful for us to apply the gain of our ill got goods to the service of god.
av pn31 vbz xx j p-acp pno12 pc-acp vvi dt n1 pp-f po12 j-jn vvn n2-j p-acp dt n1 pp-f n1.
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The halfe of my goods I giue, &c. Zaccheus saith not, I haue giuen, as an vpbraider of God:The half of my goods I give, etc. Zacchaeus Says not, I have given, as an vpbraider of God:
dt n-jn pp-f po11 n2-j pns11 vvb, av np1 vvz xx, pns11 vhb vvn, c-acp dt jc pp-f n1:
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429
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or, I will giue, as a delayer, that meanes to giue away his goods after his death,
or, I will give, as a delayer, that means to give away his goods After his death,
cc, pns11 vmb vvi, c-acp dt n1, cst vvz pc-acp vvi av po31 n2-j p-acp po31 n1,
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430
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when hee can keepe them no longer:
when he can keep them no longer:
c-crq pns31 vmb vvi pno32 av-dx av-jc:
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430
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but hee saith, I giue, to signifie that his wil is his deed, and that he meaneth not to take any dayes of payment for the matter.
but he Says, I give, to signify that his will is his deed, and that he means not to take any days of payment for the matter.
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430
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For as before he ranne apace to see Christ, and came downe hastily to entertaine Christ in his owne person ▪ so doth hee here giue quickly to relieue Christ in his needy members.
For as before he ran apace to see christ, and Come down hastily to entertain christ in his own person ▪ so does he Here give quickly to relieve christ in his needy members.
p-acp a-acp c-acp pns31 vvd av pc-acp vvi np1, cc vvd a-acp av-j pc-acp vvi np1 p-acp po31 d n1 ▪ av vdz pns31 av vvi av-j pc-acp vvi np1 p-acp po31 j n2.
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430
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This is Zaccheus last wil and testament, that he maketh before his death, and seeth the same prooued and performed before his eies.
This is Zacchaeus last will and Testament, that he makes before his death, and sees the same proved and performed before his eyes.
d vbz np1 ord vmb cc n1, cst pns31 vvz p-acp po31 n1, cc vvz dt d vvn cc vvn p-acp po31 n2.
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430
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If therefore we desire to doe any good to any of our poore brethren, let vs learne of Zaccheus to do it quickly,
If Therefore we desire to do any good to any of our poor brothers, let us Learn of Zacchaeus to do it quickly,
cs av pns12 vvb pc-acp vdi d j p-acp d pp-f po12 j n2, vvb pno12 vvi pp-f np1 pc-acp vdi pn31 av-j,
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430
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while we are aliue, for time will preuent vs, and death will preuent vs. I know there would bee many that would bee willing to giue some part of their goods to the poore before their death, as Zaccheus did:
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:
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430
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but that they knowe not what neede themselues may haue thereof before they die, and therefore for the most part they will hardly forsake or leaue their goods, till their goods forsake and leaue them.
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.
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430
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But herein they shewe themselues to doubt of Gods prouidence, and as it were to distrust of his payment, who hath promised to repay whatsoeuer is giuen vnto the poore,
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,
p-acp av pns32 vvb px32 p-acp n1 pp-f npg1 n1, cc c-acp pn31 vbdr p-acp n1 pp-f po31 n1, r-crq vhz vvn pc-acp vvi r-crq vbz vvn p-acp dt j,
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430
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as it were lent vnto himselfe, and that not secretly, thogh they did their almes neuer so secretly:
as it were lent unto himself, and that not secretly, though they did their alms never so secretly:
c-acp pn31 vbdr vvn p-acp px31, cc cst xx av-jn, cs pns32 vdd po32 n2 av-x av av-jn:
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430
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but the Lord will reward them opēly, as our Sauior speaketh. Ma. 6. The wise preacher;
but the Lord will reward them openly, as our Saviour speaks. Ma. 6. The wise preacher;
cc-acp dt n1 vmb vvi pno32 av-j, c-acp po12 n1 vvz. n1 crd dt j n1;
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430
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Eccl. 11. willeth vs to cast our bread vpon the waters, that is, to be liberall to the poore, whose watry eyes bewray their great necessity:
Ecclesiastes 11. wills us to cast our bred upon the waters, that is, to be liberal to the poor, whose watery eyes bewray their great necessity:
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(14) sermon (DIV1)
430
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or, as (others expound it) to hazard and aduenture some of our goods vpon our needy brethren,
or, as (Others expound it) to hazard and adventure Some of our goods upon our needy brothers,
cc, c-acp (ng2-jn vvi pn31) pc-acp vvi cc vvi d pp-f po12 n2-j p-acp po12 j n2,
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430
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as Merchantes do aduenture their goods vpon the seas:
as Merchants do adventure their goods upon the Seas:
c-acp n2 vdb vvi po32 n2-j p-acp dt n2:
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430
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for although they may seeme to bee in great perill and danger of perishing in the waters,
for although they may seem to be in great peril and danger of perishing in the waters,
c-acp cs pns32 vmb vvi pc-acp vbi p-acp j n1 cc n1 pp-f vvg p-acp dt n2,
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430
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yet commonly it falleth out, that by the blessing of God they returne with greater profit.
yet commonly it falls out, that by the blessing of God they return with greater profit.
av av-j pn31 vvz av, cst p-acp dt n1 pp-f np1 pns32 vvb p-acp jc n1.
(14) sermon (DIV1)
430
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So albeit the reliefe that is bestowed vpon our distressed neighbors may seeme to be lost,
So albeit the relief that is bestowed upon our distressed neighbours may seem to be lost,
av cs dt n1 cst vbz vvn p-acp po12 j-vvn n2 vmb vvi pc-acp vbi vvn,
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430
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yet as the wise man saith, after a time we shall find it againe: and as the precious oyle descended from Aarons beard to the skirts of his clothing,
yet as the wise man Says, After a time we shall find it again: and as the precious oil descended from Aaron's beard to the skirts of his clothing,
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430
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so certainely the oyle of mercie and charitie which wee powre into the woundes of our distressed brethren, shall descend into our owne soules,
so Certainly the oil of mercy and charity which we pour into the wounds of our distressed brothers, shall descend into our own Souls,
av av-j dt n1 pp-f n1 cc n1 r-crq pns12 vvi p-acp dt n2 pp-f po12 j-vvn n2, vmb vvi p-acp po12 d n2,
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430
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and as the widdowes oyle was encreased in the cruse, because shee releeued the Lordes prophet,
and as the widow's oil was increased in the cruse, Because she relieved the lords Prophet,
cc p-acp dt ng1 n1 vbds vvn p-acp dt n1, c-acp pns31 vvd dt ng1 n1,
(14) sermon (DIV1)
430
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so shall this pretious oyle bestowed vpon the poore, be returned vpon our heads in great measure.
so shall this precious oil bestowed upon the poor, be returned upon our Heads in great measure.
av vmb d j n1 vvn p-acp dt j, vbb vvn p-acp po12 n2 p-acp j n1.
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Thus is Zaccheus liberall, as you see:
Thus is Zacchaeus liberal, as you see:
av vbz np1 j, c-acp pn22 vvb:
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430
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for he giueth away halfe his goods, but he giues it not to the rich, that might giue to him againe,
for he gives away half his goods, but he gives it not to the rich, that might give to him again,
c-acp pns31 vvz av j-jn po31 n2-j, cc-acp pns31 vvz pn31 xx p-acp dt j, cst vmd vvi p-acp pno31 av,
(14) sermon (DIV1)
430
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but he giues it to the poore that cannot requite him: to teach vs vpon whom we should bestow our almes.
but he gives it to the poor that cannot requite him: to teach us upon whom we should bestow our alms.
cc-acp pns31 vvz pn31 p-acp dt j cst vmbx vvi pno31: pc-acp vvi pno12 p-acp ro-crq pns12 vmd vvi po12 n2.
(14) sermon (DIV1)
430
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As God that is rich in mercie, giueth all things vnto vs that can not requite him:
As God that is rich in mercy, gives all things unto us that can not requite him:
p-acp np1 cst vbz j p-acp n1, vvz d n2 p-acp pno12 cst vmb xx vvi pno31:
(14) sermon (DIV1)
430
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so the rich men of this world (if they haue any sparke of mercie in them) should giue vnto the poore that cannot requite them.
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.
av dt j n2 pp-f d n1 (cs pns32 vhb d n1 pp-f n1 p-acp pno32) vmd vvi p-acp dt j cst vmbx vvi pno32.
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430
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But amongst vs in euery place almost, it is far otherwise:
But among us in every place almost, it is Far otherwise:
p-acp p-acp pno12 p-acp d n1 av, pn31 vbz av-j av:
(14) sermon (DIV1)
430
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for if any thing be to be giuen, not they that are poorest and stand in greatest neede,
for if any thing be to be given, not they that Are Poorest and stand in greatest need,
c-acp cs d n1 vbb pc-acp vbi vvn, xx pns32 d vbr js cc vvb p-acp js n1,
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430
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but they that can make best friendes are best preferred. Thus Diues is still inriched, and Lazarus is still reiected.
but they that can make best Friends Are best preferred. Thus Diues is still enriched, and Lazarus is still rejected.
cc-acp pns32 cst vmb vvi js n2 vbr js vvn. av fw-la vbz av vvn, cc np1 vbz av vvn.
(14) sermon (DIV1)
430
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If we send to a great man, wee send an oxe for a present: but if wee send to a poore man, we send a crust for an almes.
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.
cs pns12 vvb p-acp dt j n1, pns12 vvb dt n1 p-acp dt j: cc-acp cs pns12 vvb p-acp dt j n1, pns12 vvb dt n1 p-acp dt n2.
(14) sermon (DIV1)
430
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Therefore, as Christ said to the Iewes, that the Niniuites should rise in iudgement against them,
Therefore, as christ said to the Iewes, that the Niniuites should rise in judgement against them,
av, c-acp np1 vvd p-acp dt np2, cst dt fw-la vmd vvi p-acp n1 p-acp pno32,
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430
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because they repented at Ionas preaching:
Because they repented At Ionas preaching:
c-acp pns32 vvd p-acp np1 vvg:
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430
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so it may be said vnto vs, that Zaccheus shall rise in iudgement against vs and condemne vs;
so it may be said unto us, that Zacchaeus shall rise in judgement against us and condemn us;
av pn31 vmb vbi vvn p-acp pno12, cst np1 vmb vvi p-acp n1 p-acp pno12 cc vvb pno12;
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430
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for he shewed great mercie vpon the poore, but we are voyde of all compassion.
for he showed great mercy upon the poor, but we Are void of all compassion.
c-acp pns31 vvd j n1 p-acp dt j, cc-acp pns12 vbr j pp-f d n1.
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430
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Thus you haue heard the first part of Zaccheus confession, wherein you see his liberalitie to the poore.
Thus you have herd the First part of Zacchaeus Confessi, wherein you see his liberality to the poor.
av pn22 vhb vvn dt ord n1 pp-f np1 n1, c-crq pn22 vvb po31 n1 p-acp dt j.
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Now you shall heare the second part of his confession, wherein he promiseth restitution of his vniust gotten goods.
Now you shall hear the second part of his Confessi, wherein he promises restitution of his unjust got goods.
av pn22 vmb vvi dt ord n1 pp-f po31 n1, c-crq pns31 vvz n1 pp-f po31 j j-vvn n2-j.
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431
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Before, Zaccheus gaue to the poore the half of that which was his own: now he restoreth that which is none of his, to the right owners.
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.
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(14) sermon (DIV1)
431
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And because he had detayned their goods so long, to their great losse and hinderance,
And Because he had detained their goods so long, to their great loss and hindrance,
cc c-acp pns31 vhd vvn po32 n2-j av j, p-acp po32 j n1 cc n1,
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431
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therefore he doth not only restore the principall, which he had taken from them, but he alloweth them then costs and damages they had sustained.
Therefore he does not only restore the principal, which he had taken from them, but he alloweth them then costs and damages they had sustained.
av pns31 vdz xx av-j vvi dt n-jn, r-crq pns31 vhd vvn p-acp pno32, cc-acp pns31 vvz pno32 av n2 cc n2 pns32 vhd vvn.
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As Ioram king of Israel caused to bee restored to the Shunamite her house and land,
As Ioram King of Israel caused to be restored to the Shunamite her house and land,
p-acp np1 n1 pp-f np1 vvd pc-acp vbi vvn p-acp dt n1 po31 n1 cc n1,
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and all the fruites and profits of the same, which were wrongfully kept from her seuen yeres together:
and all the fruits and profits of the same, which were wrongfully kept from her seuen Years together:
cc d dt n2 cc n2 pp-f dt d, r-crq vbdr av-j vvn p-acp po31 crd n2 av:
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so Zaccheus the customer restoreth to those that hee had oppressed, their goods which hee had gotten from them by fraudulent dealing, with all the fruites and profits that might come thereof during the time of his vniust profession.
so Zacchaeus the customer restoreth to those that he had oppressed, their goods which he had got from them by fraudulent dealing, with all the fruits and profits that might come thereof during the time of his unjust profession.
av np1 dt n1 vvz p-acp d cst pns31 vhd vvn, po32 n2-j r-crq pns31 vhd vvn p-acp pno32 p-acp j n-vvg, p-acp d dt n2 cc n2 cst vmd vvi av p-acp dt n1 pp-f po31 j n1.
(14) sermon (DIV1)
431
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So liberall was Zaccheus to the poore, that he gaue them halfe his goods:
So liberal was Zacchaeus to the poor, that he gave them half his goods:
av j vbds np1 p-acp dt j, cst pns31 vvd pno32 av-jn po31 n2-j:
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and so little got Zaccheus by his vsurie and oppression, that for euery penie hee restored foure.
and so little god Zacchaeus by his Usury and oppression, that for every penny he restored foure.
cc av av-j vvn np1 p-acp po31 n1 cc n1, cst p-acp d n1 pns31 vvd crd.
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If the Vsurers and extortioners of our time would restore foure-folde for that they haue wrongfully gotten, I feare mee they would haue but a small halfe to giue to the poore & but a little left to helpe themselues.
If the Usurers and extortioners of our time would restore fourfold for that they have wrongfully got, I Fear me they would have but a small half to give to the poor & but a little left to help themselves.
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(14) sermon (DIV1)
431
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There was no law to compell Zaccheus to make such restitution, except he will confesse himselfe to be a theefe,
There was no law to compel Zacchaeus to make such restitution, except he will confess himself to be a thief,
pc-acp vbds dx n1 pc-acp vvi np1 pc-acp vvi d n1, c-acp pns31 vmb vvi px31 pc-acp vbi dt n1,
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431
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because he was an Vsurer, and then the law of God requireth such restitution.
Because he was an Usurer, and then the law of God requires such restitution.
c-acp pns31 vbds dt n1, cc av dt n1 pp-f np1 vvz d n1.
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And surely Zaccheus seemeth after a sort to confesse his theft, because he promiseth foure-fold restitutiō.
And surely Zacchaeus seems After a sort to confess his theft, Because he promises fourfold restitution.
cc av-j np1 vvz p-acp dt n1 pc-acp vvi po31 n1, c-acp pns31 vvz n1 n1.
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If a man had stolne a sheepe, the law of God requireth that hee should restore foure sheepe for one:
If a man had stolen a sheep, the law of God requires that he should restore foure sheep for one:
cs dt n1 vhd vvn dt n1, dt n1 pp-f np1 vvz cst pns31 vmd vvi crd n1 p-acp crd:
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431
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and the ancient Romanes had this law, that Vsurers should forfeit foure times so much as they tooke for vsurie.
and the ancient Romans had this law, that Usurers should forfeit foure times so much as they took for Usury.
cc dt j njp2 vhd d n1, cst n2 vmd vvi crd n2 av av-d c-acp pns32 vvd p-acp n1.
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431
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If the same law were now to vse against our theeuish Vsurers, as it was sometime among them, wee should not haue such complayning of the poore both in prisons and streetes.
If the same law were now to use against our thievish Usurers, as it was sometime among them, we should not have such complaining of the poor both in prisons and streets.
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(14) sermon (DIV1)
431
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But if these great theeues (I meane our biting Vsurers) that rob and spoyle without ceasing when they haue no neede, might finde no more fauour,
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 favour,
p-acp cs d j n2 (pns11 vvb po12 j-vvg n2) cst vvb cc vvi p-acp vvg c-crq pns32 vhb dx n1, vmd vvi av-dx dc n1,
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431
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than those pettie theeues which rob and steale sometime, when they are driuen thereto by extreame necessitie,
than those Petty thieves which rob and steal sometime, when they Are driven thereto by extreme necessity,
cs d j n2 r-crq vvb cc vvi av, c-crq pns32 vbr vvn av p-acp j-jn n1,
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431
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then surely the Common wealth would soone be disburdened of that pestilent brood of Catterpillers wherewith it is pestered.
then surely the Common wealth would soon be disburdened of that pestilent brood of Caterpillars wherewith it is pestered.
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I wish them betimes to looke to their owne estate, and with Zaccheus to forsake their damnable trade.
I wish them betimes to look to their own estate, and with Zacchaeus to forsake their damnable trade.
pns11 vvb pno32 av pc-acp vvi p-acp po32 d n1, cc p-acp np1 pc-acp vvi po32 j n1.
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If they haue liued hetherto by the gaine of vsurie, let them now lament their sin,
If they have lived hitherto by the gain of Usury, let them now lament their since,
cs pns32 vhb vvn av p-acp dt n1 pp-f n1, vvb pno32 av vvi po32 n1,
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and call to God for mercie and forgiuenes, let them make restitution of that they haue wrongfully taken,
and call to God for mercy and forgiveness, let them make restitution of that they have wrongfully taken,
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and grieue that they haue so long detained yt which is none of theirs.
and grieve that they have so long detained that which is none of theirs.
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For as no sinne is pardoned without repentance to God, so vsurie is not pardoned without repentance to God:
For as no sin is pardoned without Repentance to God, so Usury is not pardoned without Repentance to God:
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and as the sinne of theft is not remoued, before restitution be made to men (if the partie be able,) so the sinne of vsurie (which is a secret theft) is not remitted,
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,
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before restitution bee made to those that are oppressed and spoyled by this secret theft.
before restitution be made to those that Are oppressed and spoiled by this secret theft.
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Thus you haue seene how Zaccheus that was once a hoorder of his goods, as our rich men are, is now a liberall disposer of his goods, as I wish they were.
Thus you have seen how Zacchaeus that was once a hoorder of his goods, as our rich men Are, is now a liberal disposer of his goods, as I wish they were.
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Hee that lately was a Camell laden with riches, and therfore vnapt to go thorow a needles eye, hath now like the Camell cast off his rich lading,
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,
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and therefore may enter in at the narrow gate.
and Therefore may enter in At the narrow gate.
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Some rich men would rather haue lost their liues, than forgone their goods, and for halfe that losse would haue proued verie pensiue ▪ but this was the ioyfullest newes that euer came to Zaccheus house, sweeter to him than all his gold and siluer:
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 joyfullest news that ever Come to Zacchaeus house, Sweeten to him than all his gold and silver:
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that where as before, he was in the state of damnation, now saluation is promised to him and his house:
that where as before, he was in the state of damnation, now salvation is promised to him and his house:
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and whereas before, he was the seruant of Sathan, now hee is become the childe of Abraham.
and whereas before, he was the servant of Sathan, now he is become the child of Abraham.
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Now Zaccheus house is become Gods house, and Zaccheus himselfe is the sonne of Abraham, and therefore no cause why Christ should not resort to Zaccheus house.
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.
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As Christ said to the penitent theefe, This day shalt thou be with me in paradise:
As christ said to the penitent thief, This day shalt thou be with me in paradise:
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so hee sayth here to the penitent Publican, This day saluation is come vnto thy house,
so he say Here to the penitent Publican, This day salvation is come unto thy house,
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and this day thou art become the childe of Abraham. Christ loueth not to bee long in any mans debt:and this day thou art become the child of Abraham. christ loves not to be long in any men debt:
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for as hee saith to Zaccheus, To day I must abide at thy house:
for as he Says to Zacchaeus, To day I must abide At thy house:
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so hee saith to the same Zaccheus, To day, and hence forth for euer, thou and thy house must abide with me in heauen. Here is a happie change:
so he Says to the same Zacchaeus, To day, and hence forth for ever, thou and thy house must abide with me in heaven. Here is a happy change:
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in stead of a little worldly treasure, subiect to losse by theeues, and to spoyle by rust and moths, to haue all store of heauenly treasure, which neither theeues can steale, nor cancker can corrupt:
in stead 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 cancer can corrupt:
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in stead of an earthly house, subiect to fire and falling, to haue a house giuen of God, not made with hands,
in stead of an earthly house, Subject to fire and falling, to have a house given of God, not made with hands,
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but eternall in heauen, 2. Cor. 5. vers. 1. Who would not rather chuse with Zaccheus to giue halfe his goods to the poore, that he may be an heire of saluation,
but Eternal in heaven, 2. Cor. 5. vers. 1. Who would not rather choose with Zacchaeus to give half his goods to the poor, that he may be an heir of salvation,
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and the sonne of Abraham to rest in his fathers bosome, than with Diues to keepe all from the poore,
and the son of Abraham to rest in his Father's bosom, than with Diues to keep all from the poor,
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and to be tormented in those eternall flames? That rich glutton that denied the crummes from his table, challenged Abraham for his father,
and to be tormented in those Eternal flames? That rich glutton that denied the crumbs from his table, challenged Abraham for his father,
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but he was refused, because hee had not the faith nor workes of Abraham:
but he was refused, Because he had not the faith nor works of Abraham:
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but Zaccheus, though by nature he were not the child of Abraham, yet by grace hee is become the child of Abraham,
but Zacchaeus, though by nature he were not the child of Abraham, yet by grace he is become the child of Abraham,
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because hee walked in the steps of that faithfull Father. Abraham beleeued before hee was circumcised, so Zaccheus beleeued before hee was circumcised.
Because he walked in the steps of that faithful Father. Abraham believed before he was circumcised, so Zacchaeus believed before he was circumcised.
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As Abraham left his countrey and all that he had when God called him, so Zaccheus left his office and the most part of his riches,
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,
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when he was called by the sonne of God: and as Abraham desired to see the day of Christ, and saw it and reioyced;
when he was called by the son of God: and as Abraham desired to see the day of christ, and saw it and rejoiced;
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so Zaccheus desired to see Christ, and he saw him and reioyced.
so Zacchaeus desired to see christ, and he saw him and rejoiced.
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Now is Zaccheus a Gentile become the child of Abraham, and not only he, but his whole house also is become the house of Abraham:
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:
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for when Zaccheus is conuert his whole house is conuerted. As the master is, such are the seruants:
for when Zacchaeus is convert his Whole house is converted. As the master is, such Are the Servants:
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if he bee godly and religious, they prooue godly and religious: if he bee an Atheist, they prooue Atheistes likewise.
if he be godly and religious, they prove godly and religious: if he be an Atheist, they prove Atheists likewise.
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Therefore keepe no companie with the wicked, for it is most pernitious:
Therefore keep no company with the wicked, for it is most pernicious:
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but associate thy selfe with those that feare the Lorde, that thou also mayest learne to feare the Lord:
but associate thy self with those that Fear the Lord, that thou also Mayest Learn to Fear the Lord:
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who for his mercie graunt that we may with Zaccheus be desirous to see Christ, ioyfull to receiue Christ, liberall to releeue the members of Christ,
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,
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and readie to make amends when we haue wronged any of our brethren, that so with Zaccheus wee may be heires of saluation,
and ready to make amends when we have wronged any of our brothers, that so with Zacchaeus we may be Heirs of salvation,
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and the true sonnes of Abraham, to reigne with Christ in heauen for euer, by the meanes and merites of him, that dyed and rose againe for vs. To whom with the Father and the holy Ghost be all glory. Amen. FINIS.
and the true Sons of Abraham, to Reign with christ in heaven for ever, 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. FINIS.
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