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THE SINNERS Conuersion. The Text. Luke 29. verses 1. 2. 3. 4. 5. 1 Now when Iesus entred and passed through Iericho,
THE SINNERS Conversion. The Text. Luke 29. Verses 1. 2. 3. 4. 5. 1 Now when Iesus entered and passed through Jericho,
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2 Behold there was a man named Zaccheus, which was the chiefe receiuer of the tribute, and he was rich.
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, and could not for the prease,
3 And he sought to see Iesus, who he should be, and 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 Wherefore he ranne before, and climbed vp into a wild Figge-tree that hee 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, bee looked vp, and saw him, and said vnto him, Zaccheus, come down at once:
5 And when Iesus Come to the place, be 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, we may see how Christ healed a man, blinde 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, Bartimeus, whereby hee sheweth himselfe to be the Physitian of the body:
namely, Bartimaeus, whereby he shows himself to be the physician of the body:
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Here we shall see how he cured one blinde in minde, namely, Zaccheus, whereby he sheweth himselfe to bee the Physitian 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 & how he was called, by the voyce of Christ. And lastlie, the effect and fruit of his calling, his good confession.
Thirdly, by whom & how he was called, by the voice of christ. And Lastly, the Effect and fruit of his calling, his good Confessi.
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The first circumstance.
The First circumstance.
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First therefore for the place where he was conuerted, it appeareth to be Jericho, a citie not farre distant from Jerusalem.
First Therefore for the place where he was converted, it appears to be Jericho, a City not Far distant from Jerusalem.
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It was somtime a notable Citie, till it was subuerted and ruinated by the Lords Champion Josua.
It was sometime a notable city, till it was subverted and ruinated by the lords Champion Joshua.
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It was builded againe in the dayes of Ahab, by Hiel the Bethelite, and remaineth at this day with the rest of that holy Land, vnder the Turkish Empire. It was built again in the days of Ahab, by Hiel 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 Lord of heauen and earth vouchsafeth to come in the likenes 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 cōpassed Iericho seauen times minding to destroy it, so Christ the true Iosua, resorted oftentimes to Iericho, minding to saue it.
And as Iosua compassed Jericho seauen 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 and raced Iericho, he sowed salt in it to make it barren,
When Iosua had conquered and razed Jericho, he sowed salt in it to make it barren,
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and cursed him that should attempt to build it vp:
and cursed him that should attempt to built it up:
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yet in this barren soile Christ hath his spirituall haiuest, and in this cursed Cittie he hath a holy Temple, a blessed building.
yet in this barren soil christ hath his spiritual haiuest, and in this cursed city he hath a holy Temple, a blessed building.
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Samaria that wicked city, affordeth many that beleeue in Christ.
Samaria that wicked City, affords many that believe in christ.
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Iohn 4. 39. And out of Galile, from whence they thought no good thing might come, Iohn 1. verse 46. Christ called diuers of his Apostles;
John 4. 39. And out of Galilee, from whence they Thought no good thing might come, John 1. verse 46. christ called diverse of his Apostles;
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and euen in Iericho this cursed Citie, Christ hath a rich man that is to be saued.
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.
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.
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The second circumstance.
The second circumstance.
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Now followeth the description of Zaccheus, which is most plainly & fully set foorth vnto vs. The holy ghost speaking of Zaccheus and his conuersion, comes in with an Ecce, Behold,
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,
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as if it were a wonder that Zaccheus should be conuerted: Zaccheus was a Gentile, a Publican, and a rich man, and therefore behold a myracle,
as if it were a wonder that Zacchaeus should be converted: Zacchaeus was a Gentile, a Publican, and a rich man, and Therefore behold a miracle,
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as if in the conuersion of Zaccheus, these three should be conuerted at once. Zaccheus was a Gentile;
as if in the conversion of Zacchaeus, these three should be converted At once. Zacchaeus was a Gentile;
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a maruell to see a Gentile become a Iew, that is, to beleeue in Christ. Hee was a principall Publican;
a marvel to see a Gentile become a Iew, 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 he 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 therefore behold a miracle, as if at this day the Turke, 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, Pope, and the King of Spain, were At once persuaded to forsake their idolatry and Superstition.
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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 bee 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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He conuerteth a rich man, to shew that al 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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He was called Zaccheus before his conuersiō, 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 subtill, 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 be wray their dishonest natures, and vices oftentimes are shrowded in the habits of vertue,
Thus many Are called by honest names, whose Deeds be wray their dishonest nature's, and vices oftentimes Are shrouded in the habits of virtue,
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like Aesopes Asse, masking in the Lions skinne, till his long eares detect his follie,
like Aesop's Ass, masking in the Lions skin, till his long ears detect his folly,
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or like the Crowe that is deckt in others plumes, till euery bird doe 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 Roman officers, appointed to gather and receiue publique custome or tribute of the Iewes, who were at that time in subiection to the Romanes.
for Publicans were Roman Officers, appointed to gather and receive public custom or tribute of the Iewes, who were At that time in subjection to the Romans.
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And amongst these Officers, Zaccheus was the chiefe, and (as it seemeth) Ouerseer of the rest that were in Iericho, and therefore in chiefe hatred among the Iewes,
And among these Officers, Zacchaeus was the chief, and (as it seems) Overseer of the rest that were in Jericho, and Therefore in chief hatred among the Iewes,
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as one that chiefely fauoured the Romans tyranny, and serued to abridge their country liberty, which ought not to be subiect to any Nation.
as one that chiefly favoured the Roman tyranny, 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 law,
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 Publicans, was excommunicate out of their synagogue, Matth. cha. 18.
and Therefore with the rest of the heathen Publicans, was excommunicate out of their synagogue, Matthew cham. 18.
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Thus was he hated for his profession, because he was a Publican, and for his religion, because he 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 friendes, Prou. 14. 20. And though they doe neuer so wickedly,
Yet was he Beloved for his wealth, for rich men have many Friends, Prou. 14. 20. And though they do never so wickedly,
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yet haue they some to take their parts.
yet have they Some to take their parts.
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If they speak neuer so proudly, 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 needes be rich, and vsurers will be wealthy. But rich Publicans make poore Princes, and wealthy vsurers make many beggars.
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 many Publicans, and therefore much poore people in euery place: for where there be many caterpillets, the fruit is soone consumed;
In every province there were many Publicans, and Therefore much poor people in every place: for where there be many caterpillets, the fruit is soon consumed;
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& where there be many extortioners, beggars must needs abound.
& where there be many extortioners, beggars must needs abound.
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By the Law of God, there might be no beggars in Israel, but when so many Publicans were suffered to receiue tribute of the Iewes contrary to Gods lawe, no maruell though so many sate and begged, contrary to Gods lawe, Luke 18. Iohn 9. Acts 3. By the lawe of God, there ought to be no beggars among Christians, Psal. 32. 25. But when so many vsurers are tollerated in a christian common-wealth, contrary to the Lawe of Christ, Luke 6. 35. no maruell though we haue so many beggars, contrary to the minde of Christ.
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, Lycia 18. John 9. Acts 3. By the law of God, there ought to be no beggars among Christians, 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) yee shall haue alwaies with you, but when you will, you may doe them good: The poor (Says christ) ye shall have always with you, but when you will, you may do them good:
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and we shall be sure to haue the poore amongst vs alwaies, but we must make such good prouision for them, that they be not faine to beg their bred.
and we shall be sure to have the poor among us always, 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 hee 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 mercie, Ephe. 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, Ephes 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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now his greatest care is to seeke for heauenly treasure. Hee now forgetteth what his profession is, & begins to be of a new profession:
now his greatest care is to seek for heavenly treasure. He now forgetteth what his profession is, & begins to be of a new profession:
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and hee whose heart was wholly set vpon earthly profit, is now 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 when he saw him, Luk. 23. 8. 11. but Zaccheus the publican desired to see Christ,
The Tetrarch Herod desired to see christ, and despised him when he saw him, Luk. 23. 8. 11. but Zacchaeus the publican desired to see christ,
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& reioyced when he saw him, like Abraham that desired to see the day of Christ, Iohn 8 56. And therefore of the seruant of Sathan, Zaccheus is now become the childe of Abraham, which reioyced to see the day of Christ.
& rejoiced when he saw him, like Abraham that desired to see the day 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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Happy were his eyes that saw so blessed a sight, for many Prophets and righteous men haue desired to see and to heare those things that Zaccheus both saw and heard,
Happy 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 happy, if that he might but see his sonne 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 thrice happy Zaccheus, whose hap it was, not onely to see (as Iacob did) but to reioyce (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 Zaccheus was 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 with the eyes of our body we 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 with the eies of our faith we may behold him as Stephen did, Acts 7. But if our faith be so weake sighted that we 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 hear christ in his word, whereby 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 comes 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 wisdome of Salomon, so let vs be desirous to heare the wisdome 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 writing, wherein is seene some part of his wisedome;
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 word, as it were a taste of his wisedome, sufficient matter for our saluation, this is that heauenly foode, Mat. 4. 4. whereby our soules are fed vnto eternall life, let vs therfore labour for that heauenly foode:
and christ our King, hath left unto us his most sacred word, as it were a taste of his Wisdom, sufficient matter for our salvation, this is that heavenly food, Mathew 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 were carefull to gather Manna to sustaine their bodies, so let vs be as carefull to heare the word 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 follow Christ both by land 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 adaies (I confesse) are very forward to follow his faithfull Ministers,
and many now adais (I confess) Are very forward to follow his faithful Ministers,
cc d av av (pns11 vvb) vbr av av-j pc-acp vvi po31 j n2,
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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.
cc-acp c-acp pns32 vvd np1 av av-j pc-acp vvi po32 n2, av d j n2 p-acp n1 pc-acp vvi dt n1.
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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 anie good motion, hath alwaies 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 alwayes 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.
c-crq dt j, cst vbz, dt n1, vbz av j p-acp vbb dt n1 p-acp d cst vmd vvi p-acp np1.
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This hindred the blind man from receiuing his sight, Luk. 18. for the people rebuked him that hee should holde his peace, till Christ called him and opened his eyes.
This hindered the blind man from receiving his sighed, Luk. 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 hindred them that brought the man sick of the Paulsie, Mar. 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 Paulsie, Mar. 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 down the bed wherein the sicke of the Paulsie lay.
and let down the Bed wherein the sick of the Paulsie lay.
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This hindered the healing of the deafe and dumbe, Mar. 7. till Christ tooke him aside out of the multitude, and cured him.
This hindered the healing of the deaf and dumb, Mar. 7. till christ took him aside out of the multitude, and cured him.
d vvd dt n-vvg pp-f dt j cc j, np1 crd p-acp np1 vvd pno31 av av pp-f dt n1, cc vvd pno31.
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This hindered the raising of the Rulers daughter, Matth. 9. till Christ had thrust out the Minstrells and the multitude,
This hindered the raising of the Rulers daughter, Matthew 9. till christ had thrust out the Minstrels and the multitude,
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and then restored the maid to life.
and then restored the maid to life.
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Finally, this hindered Zaccheus here from comming vnto Christ, till Christ vouchsafed to call him to himselfe.
Finally, this hindered Zacchaeus Here from coming unto christ, till christ vouchsafed to call him to himself.
av-j, d vvd np1 av p-acp vvg p-acp np1, c-acp np1 vvd pc-acp vvi pno31 pc-acp px31.
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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 trueth. 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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He was so low 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 therefore could see Zaccheus though he were so low of stature.
but christ was above the multitude, and Therefore could see Zacchaeus though he were so low of stature.
cc-acp np1 vbds p-acp dt n1, cc av vmd vvi np1 cs pns31 vbdr av j pp-f n1.
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For God looketh not on the countenance, nor on the height of mans stature, but the Lord beholdeth the heart,
For God looks not on the countenance, nor on the height of men stature, but the Lord beholdeth the heart,
p-acp np1 vvz xx p-acp dt n1, ccx p-acp dt n1 pp-f vvz n1, cc-acp dt n1 vvz dt n1,
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and preferred little Dauid before Eliab his eldest brother, because hee findeth in him a better heart to serue the Lord.
and preferred little David before Eliab his eldest brother, 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 minde 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 hee could not see Christ: but many 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 nor blindnes,
The Common people in time of christ were so desirous to follow christ, that neither lameness nor blindness,
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nor sicknes, could stay them from comming to him;
nor sickness, could stay them from coming to him;
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but the common people in our time, are more readie to follow 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 cōmodity, but will searce come out of doores to heare a Sermon?
And as for our rich men, who sees not that they will make great haste to see a commodity, but will searce 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 Gehezi ran after Naaman the Syrian to get a bribe.
but they run After profit, to get riches, as Gehazi ran After Naaman the Syrian to get a bribe.
cc-acp pns32 vvb p-acp n1, pc-acp vvi n2, c-acp np1 vvd p-acp np1 dt jp pc-acp vvi dt n1.
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Thus hath Zaccheus two lets that he could not see Christ, the one in the people, the other in himselfe:
Thus hath Zacchaeus two lets that he could not see christ, the one in the people, the other in himself:
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and we haue many lets to with-draw 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 world, and some are internall and within vs, as the lusts of our owne flesh.
as the enticements of the world, and Some Are internal and within us, as the Lustiest of our own Flesh.
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The prease of the people hindereth Zaccheus from seeing Christ in his humility, & the multitude of our sinnes doe presse vs downe, that we cannot see Christ in glory.
The press of the people hindereth Zacchaeus from seeing christ in his humility, & 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, and that is the cause we cannot behold Christ in heauen.
and we Are men of little faith, and 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 he could not come to the sight of Christ for the multitude, he had the wit to runne 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 climbe 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 conceit,
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 bee supplied with the gifts 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.
cc dt js n2, vhb dt js n2, np1 av vvg, cst dt n2 pp-f po32 n2 vmd vbi vvn p-acp dt n2 pp-f po32 n1.
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Now Zaccheus that before was loth to moue his foote from the custome-house, for losing his profit, begins to run 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 Eliza that left his plowing, and ranne after Elias to follow his new vocation.
like Eliza that left his plowing, and ran After Elias to follow his new vocation.
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But Zaccheus doth not only runne, but also climbe vp into a tree to see Christ:
But Zacchaeus does not only run, but also climb up into a tree to see christ:
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(5) circumstance (DIV2)
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A strange thing that Zaccheus a rich man, and a chiefe customer, should 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;
dt j n1 cst np1 dt j n1, cc dt j-jn n1, vmd vvi px31 av av-j p-acp dt n1 pp-f av j dt n1;
(5) circumstance (DIV2)
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but the desire he had to see Christ, made him forget himselfe: and to commit such things as were not fitting for his state and credit.
but the desire he had to see christ, made him forget himself: and to commit such things as were not fitting for his state and credit.
cc-acp dt n1 pns31 vhd pc-acp vvi np1, vvd pno31 vvi px31: cc pc-acp vvi d n2 c-acp vbdr xx vvg p-acp po31 n1 cc n1.
(5) circumstance (DIV2)
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So they that will follow Christ, must make account to doe many things contrarie to the fashion of the world, and their owne liking.
So they that will follow christ, must make account to do many things contrary to the fashion of the world, and their own liking.
av pns32 cst vmb vvi np1, vmb vvi n1 pc-acp vdi d n2 j-jn p-acp dt n1 pp-f dt n1, cc po32 d vvg.
(5) circumstance (DIV2)
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If Christ himselfe were content to leaue the glory which he had with his Father to come downe to us, shall not wee bee content to leaue the reputation which wee haue with men to goe vp to him?
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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(5) circumstance (DIV2)
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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,
cc-acp uh, q-crq vbz a-acp d av cst vvz xx dt n1 pp-f d j n1,
(5) circumstance (DIV2)
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before the possession of that heauenly mansion? and had rather hazard the hope which they haue of eternall glory,
before the possession of that heavenly mansion? and had rather hazard the hope which they have of Eternal glory,
p-acp dt n1 pp-f cst j n1? cc vhd av-c vvi dt n1 r-crq pns32 vhb pp-f j n1,
(5) circumstance (DIV2)
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then leese the present enioying of their fading pleasure. The ambitious man hunteth after honour, and will not leese an inch of his estimation.
then lose the present enjoying of their fading pleasure. The ambitious man hunts After honour, and will not lose an inch of his estimation.
av vvi dt j n-vvg pp-f po32 j-vvg n1. dt j n1 vvz p-acp n1, cc vmb xx vvi dt n1 pp-f po31 n1.
(5) circumstance (DIV2)
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The couetous man seekes after profit, and counts (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.
dt j n1 vvz p-acp n1, cc vvz (j np1,) d vvn cst vvz xx p-acp po31 n2.
(5) circumstance (DIV2)
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And the voluptuous man bestowes his time in pleasure, and thinketh that his cheefe felicitie.
And the voluptuous man bestows his time in pleasure, and Thinketh that his chief felicity.
cc dt j n1 vvz po31 n1 p-acp n1, cc vvz d po31 j-jn n1.
(5) circumstance (DIV2)
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Thus euery man makes his heauen of that wherein he most delighteth, and is content to take great paines to accomplish his fond desires.
Thus every man makes his heaven of that wherein he most delights, and is content to take great pains to accomplish his found Desires.
av d n1 vvz po31 n1 pp-f d c-crq pns31 av-ds vvz, cc vbz j pc-acp vvi j n2 pc-acp vvi po31 j n2.
(5) circumstance (DIV2)
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But heere Zaccheus is of an other mind;
But Here Zacchaeus is of an other mind;
p-acp av np1 vbz pp-f dt j-jn n1;
(5) circumstance (DIV2)
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for beeing a publike officer, he climbes into a tree, which stood not with his grauitie,
for being a public officer, he climbs into a tree, which stood not with his gravity,
c-acp vbg dt j n1, pns31 vvz p-acp dt n1, r-crq vvd xx p-acp po31 n1,
(5) circumstance (DIV2)
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and beeing a rich man, he runs to see Christ, which was not for his worldly profit;
and being a rich man, he runs to see christ, which was not for his worldly profit;
cc vbg dt j n1, pns31 vvz pc-acp vvi np1, r-crq vbds xx p-acp po31 j n1;
(5) circumstance (DIV2)
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yea he takes great pains to see Christ, not respecting his case or pleasure. Thus must we bee affected if wee desire to come to Christ, that neither honours,
yea he Takes great pains to see christ, not respecting his case or pleasure. Thus must we be affected if we desire to come to christ, that neither honours,
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(5) circumstance (DIV2)
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nor preferments, nor profit, nor pleasure, nor kindred, nor friends, be able to hold vs backe:
nor preferments, nor profit, nor pleasure, nor kindred, nor Friends, be able to hold us back:
ccx n2, ccx n1, ccx n1, ccx n1, ccx n2, vbb j pc-acp vvi pno12 av:
(5) circumstance (DIV2)
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We must be ready, not onely to runne, but also to climbe (if need require) as Zaccheus did:
We must be ready, not only to run, but also to climb (if need require) as Zacchaeus did:
pns12 vmb vbi j, xx av-j pc-acp vvi, cc-acp av pc-acp vvi (cs n1 vvb) c-acp np1 vdd:
(5) circumstance (DIV2)
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that is, to take some paine and trauaile to haue a sight of Christ.
that is, to take Some pain and travail to have a sighed of christ.
cst vbz, pc-acp vvi d n1 cc n1 pc-acp vhi dt n1 pp-f np1.
(5) circumstance (DIV2)
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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,
dt n1 pp-f dt n1 vvd dt j cc j n1 pc-acp vvi dt n1 pp-f np1,
(5) circumstance (DIV2)
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but we are loath 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.
cc-acp pns12 vbr j pc-acp vvi d n1 pc-acp vvi pi cst vbz jc cs np1.
(5) circumstance (DIV2)
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The people in Dauids time brought so much treasure, and so many gifts to the building of Gods Temple, 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:
dt n1 p-acp npg1 n1 vvd av d n1, cc av d n2 p-acp dt n-vvg pp-f npg1 n1, cst dt n2 vbdr j pc-acp vvi pno32 vvi:
(5) circumstance (DIV2)
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but a great part of the people in our time, are so sparing of their paines and cost, that they thinke that very time misspent which is employed 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 misspent which is employed in the service of God;
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(5) circumstance (DIV2)
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and that mony 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.
cc d n1 av-jn vvn, r-crq vbz vvn p-acp dt n1 pp-f po31 n2.
(5) circumstance (DIV2)
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When Zaccheus could not see Christ for the multitude hee climbes 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 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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(5) circumstance (DIV2)
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So when we cannot draw neere to Christ, by reason of our sinnes that presse vs downe, 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 eies of our faith, wee may behold 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.
av c-crq pns12 vmbx vvi av-j p-acp np1, p-acp n1 pp-f po12 n2 cst vvb pno12 a-acp, pns12 vmb vvi a-acp p-acp dt j n1, r-crq vbz dt n1 pp-f n1, cst vvz p-acp dt n1 p-acp j n1, cst av, p-acp dt n2 pp-f po12 n1, pns12 vmb vvi pno31 cst vvd p-acp po12 n2 p-acp dt n1.
(5) circumstance (DIV2)
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It was a wilde Figge tree that Zaccheus climbed, but not like that vnfruitfull one which our Sauiour cursed:
It was a wild Fig tree that Zacchaeus climbed, but not like that unfruitful one which our Saviour cursed:
pn31 vbds dt j n1 n1 cst np1 vvd, cc-acp xx av-j d j crd r-crq po12 n1 vvn:
(5) circumstance (DIV2)
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for this bare most pretious fruite, euen such as Christ himselfe vouchsafed to pluck. A happy tree that bare such pretious fruite as Zaccheus was;
for this bore most precious fruit, even such as christ himself vouchsafed to pluck. A happy tree that bore such precious fruit as Zacchaeus was;
c-acp d j av-ds j n1, av d c-acp np1 px31 vvd pc-acp vvi. dt j n1 cst vvd d j n1 p-acp np1 vbds;
(5) circumstance (DIV2)
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but thrice happy Zaccheus, that so happily climbed on that happy tree.
but thrice happy Zacchaeus, that so happily climbed on that happy tree.
cc-acp av j np1, cst av av-j vvn p-acp d j n1.
(5) circumstance (DIV2)
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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:
d n1 vvd p-acp dt n1 cst np1 vbds pc-acp vvi, c-acp av np1 vmd vhi vvn p-acp dx n1:
(5) circumstance (DIV2)
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So if we desire to find Christ, we must seeke him in the way where he hath promised to shew himselfe vnto vs, that is, in his holy Temple;
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;
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(5) circumstance (DIV2)
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where his word is duely preached, and his Sacraments reuerently administred, for where two or three are gathered together, he hath promised to be present amongst them.
where his word is duly preached, and his Sacraments reverently administered, for where two or three Are gathered together, he hath promised to be present among them.
c-crq po31 n1 vbz av-jn vvn, cc po31 n2 av-j vvn, c-acp c-crq crd cc crd vbr vvn av, pns31 vhz vvn pc-acp vbi j p-acp pno32.
(5) circumstance (DIV2)
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The third Circumstance. When Christ came to the place, hee locked vp and saw Zaccheus.
The third Circumstance. When christ Come to the place, he locked up and saw Zacchaeus.
dt ord n1. c-crq np1 vvd p-acp dt n1, pns31 vvd a-acp cc vvd np1.
(6) circumstance (DIV2)
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As Zaccheus ranne before Christ, so Christ followed after to see Zaccheus. Sathan for his part went about like a roaring Lyon, seeking to deuoure him;
As Zacchaeus ran before christ, so christ followed After to see Zacchaeus. Sathan for his part went about like a roaring lion, seeking to devour him;
p-acp np1 vvd p-acp np1, av np1 vvd a-acp pc-acp vvi np1. np1 p-acp po31 n1 vvd p-acp j dt j-vvg n1, vvg pc-acp vvi pno31;
(6) circumstance (DIV2)
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but Christ for his part goeth about like a good sheepheard, minding to saue him.
but christ for his part Goes about like a good shepherd, minding to save him.
p-acp np1 p-acp po31 n1 vvz a-acp av-j dt j n1, vvg pc-acp vvi pno31.
(6) circumstance (DIV2)
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And although Sathan a strong armed man had taken some possession in the heart of Zaccheus, yet Christ a stronger then hee commeth vnarmed,
And although Sathan a strong armed man had taken Some possession in the heart of Zacchaeus, yet christ a Stronger then he comes unarmed,
cc cs np1 dt j j-vvn n1 vhd vvn d n1 p-acp dt n1 pp-f np1, av np1 dt jc cs pns31 vvz j-vvn-u,
(6) circumstance (DIV2)
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and taketh from him his harnesse wherein he trusted, and rescueth the spoile.
and Takes from him his harness wherein he trusted, and rescueth the spoil.
cc vvz p-acp pno31 po31 n1 c-crq pns31 vvd, cc vvz dt n1.
(6) circumstance (DIV2)
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Christ commeth to the place where Zaccheus was, because otherwise it had bin vnpossible for Zaccheus to come to his presence:
christ comes to the place where Zacchaeus was, Because otherwise it had been unpossible for Zacchaeus to come to his presence:
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(6) circumstance (DIV2)
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for vnlesse the Lord 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.
c-acp cs dt n1 vvb pc-acp vvi p-acp pno12, pns12 vmbx vvi p-acp dt n1 pp-f np1.
(6) circumstance (DIV2)
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As no man might haue any accesse to king Assuerus except he stretched out his golden scepter:
As no man might have any access to King Assuerus except he stretched out his golden sceptre:
p-acp dx n1 vmd vhi d n1 p-acp n1 np1 c-acp pns31 vvd av po31 j n1:
(6) circumstance (DIV2)
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so no man may come to Christ, vnlesse he be called by the golden scepter of his sacred word.
so no man may come to christ, unless he be called by the golden sceptre of his sacred word.
av av-dx n1 vmb vvi p-acp np1, cs pns31 vbb vvn p-acp dt j n1 pp-f po31 j n1.
(6) circumstance (DIV2)
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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.
np1 vvd a-acp cc vvd np1, p-acp np1 vmd vvi a-acp pc-acp vvi pno31.
(6) circumstance (DIV2)
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Thus doth the Lord preuent vs with his mercy, 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:
av vdz dt n1 vvb pno12 p-acp po31 n1, ro-crq pns31 vmd vvi a-acp p-acp po31 n1:
(6) circumstance (DIV2)
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and if he perceiue in vs a willing mind to come vnto him, he 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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(6) circumstance (DIV2)
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and to haue compassion on vs.
and to have compassion on us
cc pc-acp vhi n1 p-acp pno12
(6) circumstance (DIV2)
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When Iobs three friends that came to visit him in his great calamitie lift vp their eies a farre off, they knew not Iob, because he was so sore afflicted.
When Jobs three Friends that Come to visit him in his great calamity lift up their eyes a Far off, they knew not Job, Because he was so soar afflicted.
c-crq n2 crd n2 cst vvd pc-acp vvi pno31 p-acp po31 j n1 vvd a-acp po32 n2 dt av-j a-acp, pns32 vvd xx np1, c-acp pns31 vbds av av-j vvn.
(6) circumstance (DIV2)
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But Christ who is the mirour 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.
p-acp np1 r-crq vbz dt n1 pp-f j n1, vmbx av av vvi po31 n2, c-acp pns32 vbb vvn.
(6) circumstance (DIV2)
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He knoweth his owne sheep wheresoeuer he seeth them, Ioh. 10. whether they be vnder the Figge-tree,
He Knoweth his own sheep wheresoever he sees them, John 10. whither they be under the Fig tree,
pns31 vvz po31 d n1 c-crq pns31 vvz pno32, np1 crd cs pns32 vbb p-acp dt n1,
(6) circumstance (DIV2)
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as Nathaniel was, or vpon the Figgetree, as Zaccheus was, he hath respect vnto them.
as Nathaniel was, or upon the Fig tree, as Zacchaeus was, he hath respect unto them.
c-acp np1 vbds, cc p-acp dt n1, c-acp np1 vbds, pns31 vhz n1 p-acp pno32.
(6) circumstance (DIV2)
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And if they haue a desire to seeke they shall bee sure to find, Math. 7. And if they labour & are heauy laden, hee will refresh them, Math. 11. Christ is now come to the place where Zaccheus is to be called;
And if they have a desire to seek they shall be sure to find, Math. 7. And if they labour & Are heavy laden, he will refresh them, Math. 11. christ is now come to the place where Zacchaeus is to be called;
cc cs pns32 vhb dt n1 pc-acp vvi pns32 vmb vbi j pc-acp vvi, np1 crd cc cs pns32 vvb cc vbr j vvn, pns31 vmb vvi pno32, np1 crd np1 vbz av vvn p-acp dt n1 c-crq np1 vbz pc-acp vbi vvn;
(6) circumstance (DIV2)
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and as Abraham, Gen. 22. lift vp his eyes and saw in the bush a ramme that was to be sactificed,
and as Abraham, Gen. 22. lift up his eyes and saw in the bush a ram that was to be sactificed,
cc c-acp np1, np1 crd vvb a-acp po31 n2 cc vvd p-acp dt n1 dt n1 cst vbds pc-acp vbi vvn,
(6) circumstance (DIV2)
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so Christ lifting vp his eies, 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.
av np1 vvg a-acp po31 n2, vvd p-acp dt n1. np1 dt n1 cst vbds pc-acp vbi vvn.
(6) circumstance (DIV2)
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And now beginnes 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.
cc av vvz dt n1 pp-f np1, c-acp av np1 vvz pc-acp vvi p-acp pno31.
(6) circumstance (DIV2)
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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.
np1 vvd av-j pc-acp vvi np1, cc-acp av np1 vvz pno31 p-acp n1, cc vvz po31 d n1 p-acp pno31.
(6) circumstance (DIV2)
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This was more then Zaccheus expected, and yet no more than Christ vouchsafeth, namely, to giue more then is desired.
This was more then Zacchaeus expected, and yet no more than christ vouchsafeth, namely, to give more then is desired.
d vbds av-dc cs np1 vvd, cc av dx dc cs np1 vvz, av, pc-acp vvi av-dc av vbz vvn.
(6) circumstance (DIV2)
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The sicke of the palsie that asked health, obtained also forgiuenesse of sinnes. Salomon desired wisedom, and the Lord gaue him wisedome, and 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, and abundance of wealth beside.
dt j pp-f dt n1 cst vvd n1, vvd av n1 pp-f n2. np1 vvd n1, cc dt n1 vvd pno31 n1, cc n1 pp-f n1 a-acp.
(6) circumstance (DIV2)
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Iacob asked but meate and clothing, and God made him a great rich man.
Iacob asked but meat and clothing, and God made him a great rich man.
np1 vvd p-acp n1 cc n1, cc np1 vvd pno31 dt j j n1.
(6) circumstance (DIV2)
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And Zaccheus desired only 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.
cc np1 vvd av-j pc-acp vhi dt n1 pp-f np1, cc vbds av j c-acp pc-acp vvi pno31 p-acp po31 n1.
(6) circumstance (DIV2)
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Thus the Lord that is rich in mercy to all that call vpon him, vseth oftentimes to giue more then wee aske:
Thus the Lord that is rich in mercy to all that call upon him, uses oftentimes to give more then we ask:
av dt n1 cst vbz j p-acp n1 p-acp d cst vvb p-acp pno31, vvz av pc-acp vvi av-dc cs pns12 vvb:
(6) circumstance (DIV2)
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and hee that is alwaies found of them that seeke him with their whole heart, is found also sometime of Gentiles that knew not God, Esay, 65. 1. Let vs therefore that were sometimes sinners of the Gentiles, seeke 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,
cc pns31 cst vbz av vvn pp-f pno32 cst vvb pno31 p-acp po32 j-jn n1, vbz vvn av av pp-f np1 cst vvd xx np1, np1, crd crd vvb pno12 av cst vbdr av n2 pp-f dt n2-j, vvb dt n1 p-acp np1 vdd,
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while he may be found, and call vpon him while he is nigh.
while he may be found, and call upon him while he is High.
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(6) circumstance (DIV2)
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Hee will be found of them that seeke him hartily, and is nigh to all them that cal 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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(6) circumstance (DIV2)
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Now Christ beginnes 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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(6) circumstance (DIV2)
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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.
cc av vbds av-j pc-acp vvi, cc-acp av pns31 vbz av j, cc av pns31 vmb vvi a-acp.
(6) circumstance (DIV2)
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And we (for the most part) are either too high, or too low, too hote,
And we (for the most part) Are either too high, or too low, too hight,
cc pns12 (c-acp dt av-ds n1) vbr d av j, cc av j, av j,
(6) circumstance (DIV2)
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or too colde, too quick, or too slothfull in the Lords businesse.
or too cold, too quick, or too slothful in the lords business.
cc av j-jn, av j, cc av j p-acp dt n2 n1.
(6) circumstance (DIV2)
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Sometime we flocke together to heare a Sermon, like the people, Luke 5. that pressed vpon Christ to heare the word,
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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(6) circumstance (DIV2)
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and anon we run 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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(6) circumstance (DIV2)
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Who make more shew 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 traiterous 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 faint hearted?
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(6) circumstance (DIV2)
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Many can say with Peter, that they will not stick to die before they will denie Christ;
Many can say with Peter, that they will not stick to die before they will deny christ;
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(6) circumstance (DIV2)
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but when it comes to the triall, they are ready to abiure Christ and his religion before they will hazard either life or liuing.
but when it comes to the trial, they Are ready to abjure christ and his Religion before they will hazard either life or living.
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(6) circumstance (DIV2)
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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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(6) circumstance (DIV2)
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and repentance may not be deferred.
and Repentance may not be deferred.
cc n1 vmb xx vbi vvn.
(6) circumstance (DIV2)
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Wee must make no tarrying to turne vnto the Lord, nor put off from day to day. we must make no tarrying to turn unto the Lord, nor put off from day to day.
pns12 vmb vvi dx vvg pc-acp vvi p-acp dt n1, ccx vvd a-acp p-acp n1 p-acp n1.
(6) circumstance (DIV2)
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lest the wrath of the Lord breake foorth suddenly, and wee bee destroyed in our security,
lest the wrath of the Lord break forth suddenly, and we be destroyed in our security,
cs dt n1 pp-f dt n1 vvb av av-j, cc pns12 vbb vvn p-acp po12 n1,
(6) circumstance (DIV2)
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and perish in the time of vengeance. When the Lord is minded to do vs good, he will haue vs come quickly,and perish in the time of vengeance. When the Lord is minded to do us good, he will have us come quickly,
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(6) circumstance (DIV2)
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like Ioseph, Genesis 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.
like Ioseph, Genesis 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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(6) circumstance (DIV2)
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As the children of this world are very nimble to worke wickednes, so the children of light should be as nimble to follow goodnes.
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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(6) circumstance (DIV2)
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Iudas was nimble to betray Christ, Iohn 13. 27. and the bad debtors, Luke 16. could sit downe quickly to mis-reckon 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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(6) circumstance (DIV2)
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so let vs come quickly to heare of Christ, that Christ may accept of vs quickly;
so let us come quickly to hear of christ, that christ may accept of us quickly;
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(6) circumstance (DIV2)
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let vs be nimble to make our accompt 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.
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(6) circumstance (DIV2)
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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? Eve to entertain christ into his house:
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(6) circumstance (DIV2)
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For to day (saith Christ) I must abide with thee. This was ioyfull news to little Zaccheus.For to day (Says christ) I must abide with thee. This was joyful news to little Zacchaeus.
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(6) circumstance (DIV2)
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Not long before, he wanted meanes to see Christ, but now he hath opportunity 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.
(6) circumstance (DIV2)
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There was more humanity in Christ then in Zaccheus:
There was more humanity in christ then in Zacchaeus:
a-acp vbds dc n1 p-acp np1 av p-acp np1:
(6) circumstance (DIV2)
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for if Christ had not bidden himselfe to dinner, he had not bin biddē for Zaccheus:
for if christ had not bidden himself to dinner, he had not been bidden for Zacchaeus:
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(6) circumstance (DIV2)
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So if Christ do not offer himselfe vnto vs in his afflicted members, he may go long inough 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.
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(6) circumstance (DIV2)
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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:
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(6) circumstance (DIV2)
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but as Zaccheus must entertain him presently without delay, so let vs be ready 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,
(6) circumstance (DIV2)
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because they stand in neede of present helpe. And as he must receiue Christ into his house;
Because they stand in need of present help. And as he must receive christ into his house;
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(6) circumstance (DIV2)
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so we must make account to receiue his needy members into our houses.
so we must make account to receive his needy members into our houses.
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(6) circumstance (DIV2)
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And as the vniust steward procureth himselfe friends with his masters goods, so let vs make the poore to be our friends, by our benificence and bounty towards them, that so receiuing them, (when they haue need) into our earthlie houses, they may receiue vs when we stand in greatest need, 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.
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(6) circumstance (DIV2)
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They that were inuited to the marriage, Matth. 22, refused to come; but Christ is content 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.
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(6) circumstance (DIV2)
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Wherein also he sheweth his great humility, in comming before he was requested, as they be wrayed their great arrogancy, in refusing to come beeing solemnly bidden.
Wherein also he shows his great humility, in coming before he was requested, as they be wrayed their great arrogance, in refusing to come being solemnly bidden.
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(6) circumstance (DIV2)
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It was a part of great humility, 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:
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(6) circumstance (DIV2)
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but it was a signe of great humility, that hee 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,
(6) circumstance (DIV2)
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and seeke for succour at a sinners hand.
and seek for succour At a Sinners hand.
cc vvi p-acp n1 p-acp dt ng1 n1.
(6) circumstance (DIV2)
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Alasse poore humble Sauiour, who though thou be Lord of heauen and earth, as thou art the sonne of God,
Alas poor humble Saviour, who though thou be Lord of heaven and 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,
(6) circumstance (DIV2)
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yet as thou art the sonne of man, hast not whereon to lay thy head. Matth. 8.
yet as thou art the son of man, hast not whereon to lay thy head. Matthew 8.
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(6) circumstance (DIV2)
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How iustly did thy prophet Ieremie wonder at thy humble pouertie, saying;
How justly did thy Prophet Ieremie wonder At thy humble poverty, saying;
c-crq av-j vdd po21 n1 np1 vvb p-acp po21 j n1, vvg;
(6) circumstance (DIV2)
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O thou hope of Israel, the Sauiour thereof in the time of trouble, why art thou as a stranger in the Land, Oh thou hope of Israel, the Saviour thereof in the time of trouble, why art thou as a stranger in the Land,
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(6) circumstance (DIV2)
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or as one that passeth by to tarry for a night? The Sonne of God vouchsafeth to come,or as one that passes by to tarry for a night? The Son of God vouchsafeth to come,
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(6) circumstance (DIV2)
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and that vnrequested to a sinfull mans house; a special fauour: but he di•d•••eth not to make his necessity knowne vnto him; O strange humilitie!
and that unrequested to a sinful men house; a special favour: but he di•d•••eth not to make his necessity known unto him; Oh strange humility!
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(6) circumstance (DIV2)
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Here therefore appeareth the singular humanitie and great humility of Christ to sinfull men:
Here Therefore appears the singular humanity and great humility of christ to sinful men:
av av vvz dt j n1 cc j n1 pp-f np1 p-acp j n2:
(6) circumstance (DIV2)
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he offereth himselfe to betheir guest, if he find thē willing to intertain him for their guest,
he Offereth himself to betheir guest, if he find them willing to entertain him for their guest,
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(6) circumstance (DIV2)
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And Zaccheus no doubt was willing to entertain him, for although Christ heard not the voice,
And Zacchaeus no doubt was willing to entertain him, for although christ herd not the voice,
cc np1 dx n1 vbds j pc-acp vvi pno31, c-acp cs np1 vvd xx dt n1,
(6) circumstance (DIV2)
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yet he heard the affection of Zaccheus inuiting him to dinner.
yet he herd the affection of Zacchaeus inviting him to dinner.
av pns31 vvd dt n1 pp-f np1 vvg pno31 p-acp n1.
(6) circumstance (DIV2)
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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 hearts.
As Therefore Zacchaeus was willing to receive christ into his house, so let us be ready to receive him into our hearts.
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(6) circumstance (DIV2)
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For as Christ said to Zaccheus, This day I must abide at thy house:
For as christ said to Zacchaeus, This day I must abide At thy house:
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(6) circumstance (DIV2)
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so he saith to euery one of vs. This day I must abide in your hearts.
so he Says to every one of us This day I must abide in your hearts.
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(6) circumstance (DIV2)
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Wherefore as the prophet Dauid saith, Open your gates that the King of glory may come in:
Wherefore as the Prophet David Says, Open your gates that the King of glory may come in:
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(6) circumstance (DIV2)
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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.
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(6) circumstance (DIV2)
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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;
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(6) circumstance (DIV2)
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and who knoweth whether hee shall liue to heare it the next Sabbath:
and who Knoweth whither he shall live to hear it the next Sabbath:
cc r-crq vvz cs pns31 vmb vvi pc-acp vvi pn31 dt ord n1:
(6) circumstance (DIV2)
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To day therefore if you will heare his voyce, harden not your hearts, as did the Israelites,To day Therefore if you will hear his voice, harden not your hearts, as did the Israelites,
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(6) circumstance (DIV2)
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lest if you harden your hearts, his voyce be heard no more amongst you.
lest if you harden your hearts, his voice be herd no more among you.
cs cs pn22 vvb po22 n2, po31 n1 vbi vvn av-dx av-dc p-acp pn22.
(6) circumstance (DIV2)
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This day you may gather this heauenly Manna, as the Israelites might gather their Manna six daies together, but to morrow (perhaps) and sixe daies after, you may not gather it,
This day you may gather this heavenly Manna, as the Israelites might gather their Manna six days together, but to morrow (perhaps) and sixe days After, you may not gather it,
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(6) circumstance (DIV2)
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as on the seauenth day Manna might not be found.
as on the Seventh day Manna might not be found.
c-acp p-acp dt ord n1 n1 vmd xx vbi vvn.
(6) circumstance (DIV2)
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The Lord grant that you may gather sufficient foode 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,
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(6) circumstance (DIV2)
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euen vnto Horeb the mount of God:
even unto Horeb the mount of God:
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(6) circumstance (DIV2)
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so you in the strength of this spirituall meat which heere I bring you, may bee able to passe through the dangerous waies of this troublesome world,
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,
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(6) circumstance (DIV2)
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vnto Gods holy Mountaine, the hauen of all happinesse:
unto God's holy Mountain, the Haven of all happiness:
p-acp npg1 j n1, dt n1 pp-f d n1:
(6) circumstance (DIV2)
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whither he bring vs, that hath deerely bought vs with his pretious blood, euen Christ Iesus the righteous:
whither he bring us, that hath dearly bought us with his precious blood, even christ Iesus the righteous:
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(6) circumstance (DIV2)
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to whom with the Father, and the holy Ghost, three persons and one God, bee giuen all glory and maiesty, 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.
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(6) circumstance (DIV2)
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THE SINNERS Confession. Pro. 28. verse, 13. He that hideth his sinnes shal not prosper; but he that confesseth and forsaketh them shall haue mercy.
THE SINNERS Confessi. Pro 28. verse, 13. He that Hideth his Sins shall not prosper; but he that Confesses and Forsaketh them shall have mercy.
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The Text. Luke 19. verses 6. 7. 8. 9. 6 Then he came downe hastily, and receiued him ioyfully.
The Text. Luke 19. Verses 6. 7. 8. 9. 6 Then he Come down hastily, and received him joyfully.
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7 And when all they saw it, they murmured saying, that hee was gone to lodge with a sinfull man.
7 And when all they saw it, they murmured saying, that he was gone to lodge with a sinful man.
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8 And Zaccheus stood forth, and said vnto the Lord: Behold 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:
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& if I haue takē from any by forged cauilation, I restore him foure-fold.
& if I have taken from any by forged cauilation, I restore him fourfold.
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9 Then Iesus said vnto him, This day saluation come vnto this house, for asmuch as he is also become the sonne of Abraham.
9 Then Iesus said unto him, This day salvation come unto this house, for as as he is also become the son of Abraham.
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YOu heard the last Sabboth, how Zaccheus the Publican was called to be a Christian: 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.
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No sooner had Christ called him from the tree, but that he came downe hastily, & receiued him ioyfully.
No sooner had christ called him from the tree, but that he Come down hastily, & received him joyfully.
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This was the fruit which it had in the heart of Zaccheus, namely obedience to the voyce of Christ:
This was the fruit which it had in the heart of Zacchaeus, namely Obedience to the voice of christ:
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a fruit 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;
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and a sacrifice more sweet & acceptable vnto him, than al the sacrifices which the Law required.
and a sacrifice more sweet & acceptable unto him, than all the Sacrifices which the Law required.
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This is the sacrifice wherewith the Lord is pleased, euen when his voyce is obeyed, 1. Sam. 16 22. The voice of the Lord is a glorious voyce,
This is the sacrifice wherewith the Lord is pleased, even when his voice is obeyed, 1. Sam. 16 22. The voice of the Lord is a glorious voice,
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& mighty in operation, diuiding the flames of fire, & shaking the cedar trees.
& mighty in operation, dividing the flames of fire, & shaking the cedar trees.
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So the voyce of Christ is a glorious voyce, his voice is mighty 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,
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and shaking Zaccheus from the wild figge-tree, whereinto he had climbed.
and shaking Zacchaeus from the wild Fig tree, whereinto he had climbed.
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The same God to whose command the windes, the sea, the diuels, and death it selfe obey, heere commandeth Zaccheus to come down at once,
The same God to whose command the winds, the sea, the Devils, and death it self obey, Here commands Zacchaeus to come down At once,
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and he commeth downe hastily to receiue him into his house, and hee receiueth him ioyfully.
and he comes down hastily to receive him into his house, and he receiveth him joyfully.
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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 draw him:
As Zacchaeus could not come At christ till he was called, so no man can come to christ except the Father draw him:
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And as Zaccheus could not choose but come, when he was called by the voice of Christ,
And as Zacchaeus could not choose but come, when he was called by the voice of christ,
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so when any man is called effectually by the preaching of the Gospel, he cannot choose but come to Christ:
so when any man is called effectually by the preaching of the Gospel, he cannot choose but come to christ:
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for where there is an effectuall calling, there is grace giuen also to obey the same, Rom. 8. 30. The Lord is faine sometime to call vs often,
for where there is an effectual calling, there is grace given also to obey the same, Rom. 8. 30. The Lord is feign sometime to call us often,
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because we know not the voyce of him that calleth vs, as he called Samuel three times before hee answered;
Because we know not the voice of him that calls us, 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 presētly, Speak 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 Lord calleth any man effectually by the preaching of his word, all the parts and powers of his body doe yeeld their obedience, the care listeneth, 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 care 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 doe thy will O God, P. salme. 40. 7. Such and so effectuall is the voyce of Christ in the hearts of his chosen, that it maketh Saul of a bloody persecutor to become Paul a painefull Preacher:
and all concur To do thy will Oh God, P. salme. 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 silly Fisherman, 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 encrease thereto, that it is able to transforme the minds of men, to beget faith in the harts of Jnfidels, and (in a word) to saue such as are ordained to eternall life.
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 beget faith in the hearts of Infidels, and (in a word) to save such as Are ordained to Eternal life.
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Acts 13. This is the power of the word of God, euen to cause a consenting to the truth thereof;
Acts 13. This is the power of the word of God, even to cause a consenting to the truth thereof;
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and this is the property 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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As soone as Christ calleth Zaccheus, he comes downe presently, like the light in the creation, that was made as soone as God said, Let there be light. Heere therefore of Zaccheus that obeyed the voyce 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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sor as Christ biddeth Zaccheus to come downe, because he was too high:
sor 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 we 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 voice of Christ is not so effectuall as it was with Zaccheus:
But with us the voice of christ is not so effectual as it was with Zacchaeus:
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for he was content to come downe at the first bidding:
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 & ambition, and yet we wil stil be climbing.
but we must be often bidden, to beware of pride & ambition, and yet we will still be climbing.
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There are few so high that are content with their calling, but as Haman was alwaies aspiring till he came to the gallowes, so many amongst vs are alwaies climbing till they catch a fall.
There Are few so high that Are content with their calling, but as Haman was always aspiring till he Come to the gallows, so many among us Are always climbing till they catch a fallen.
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Againe, as Christ said to Zaccheus, To day I must abide at thy house:
Again, as christ said to Zacchaeus, To day I must abide At thy house:
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So Christ saith to vs, To day my poor afflicted members should receiue some succour at your hands.
So christ Says to us, To day my poor afflicted members should receive Some succour At your hands.
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But as the Priest and the Leuite, Luke 10. passed by the wounded man leauing him halfe dead,
But as the Priest and 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 vnreliued.
so we (for the most part) pass by our needy brothers, leaving them relived.
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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 Satan is.
He Teaches us to be humble as he himself is, Matthew 11. 29. and we wax proud and insolent as Satan is.
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Hee willeth vs to be mercifull, as our heauenly Father is, Luke 6. 36. and we 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, Luke 16. This is the cause why the earth deceiueth and rendreth not her fruit, Esay 24. 5. This is the cause why the sword deuoureth abroad,
as the rich Glutton was, Lycia 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 destroyeth at home, Deut. 28. 15. Leuit. 26. 24. 25. and in a word, 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 we are obstinate and rebellious against the Lord, we are vndutifull and disobedient to the voice of Christ, that calleth vs so louingly to come vnto him, Math. 11. 28. Zaccheus was called but once, & he commeth quickly:
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, Math. 11. 28. Zacchaeus was called but once, & he comes quickly:
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but we are called oftentimes, and almost euery day, and that by the voyce of Christ himselfe, For hee that heareth you (saith Christ) Luke. 10. 16. heareth mee: and yet we cannot find the way to Christ.
but we Are called oftentimes, and almost every day, and that by the voice of christ himself, 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, which is the lanterne vnto our feete, and the light vnto our paths, Psalm. 119. hath beene plainely and plentifully preached amongst vs these many yeers,
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 amōgst vs haue not yet learned to come to Christ.
and yet many amongst 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 be 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 al the day idle, Mat. 20. and as he loueth a cheerfull giuer, 2. Cor. 9. 7. so he liketh a cheerfull follower.
for God cannot abide loiterers standing all the day idle, Mathew 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 cheerefully. Still Zaccheus is a receiuer: before he was a receiuer of custome, now he is a receiuer of Christ. Zaccheus receiued Christ two waies:
It follows Therefore that Zacchaeus received him cheerfully. Still Zacchaeus 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 he desired to see him: and then into his house when he 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 therefore receiued him grudgingly: but Zaccheus receiued Christ first into his heart, and then into his house; and therefore receiued him ioyfully.
Many received christ to house, but not into their hearts, and Therefore received him grudgingly: but Zacchaeus received christ First into his heart, and then into his house; and Therefore received him joyfully.
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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 be glad to harbour Christ in his members, as Zaccheus was glad to harbour Christ himselfe.
we must be glad to harbour christ in his members, as Zacchaeus was glad 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 heere in receiuing Christ into his house, he sheweth the loue that he 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: But Zaccheus is content to receiue Christ in his owne house;
If Zacchaeus had not loved christ, he might have sent him to Some Common Inn: But Zacchaeus is content to receive christ in his own house;
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yea he reioyceth to haue gotten so good a guest;
yea he rejoices to have got so good a guest;
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like Abraham, that vsed to sit at the doore of his tent, and reioyced to entertaine strangers that went by the way:
like Abraham, that used to fit At the door of his tent, and rejoiced to entertain Strangers that went by the Way:
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and therefore, though Zaccheus were a Gentile borne, yet herein he 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, Ioh 8. ver. 39. So did Abraham, and so we must doe,
Because he does the works of Abraham, John 8. ver. 39. So did Abraham, and so we must 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, he receiueth the Angels in the shape and likenesse of men:
When Abraham Thought only to have entertained men, he receiveth 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.) Hebr. 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 we not hope to entertaine the like, or better guests, if we be giuen to hospitalitie,
and why should we not 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, and of a blind man:
so christ himself comes to us in the likeness of a poor man, of a lame man, and of a blind man:
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and when he commeth, he commeth hungry, or thirsty, or naked, or harbourlesse, or sicke, or imprisoned:
and when he comes, he comes hungry, or thirsty, or naked, or harbourless, or sick, or imprisoned:
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and happy are they that feede, or cloath, or harbour or visite him, when he commeth thus afflicted, When Abraham entertained the Angels, he was not onely busie himselfe,
and happy Are they that feed, or cloth, or harbour or visit him, when he comes thus afflicted, When Abraham entertained the Angels, he was not only busy himself,
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but his wife, and all his houshold were carefull to make prouision for them;
but his wife, and all his household were careful to make provision for them;
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so when Zaccheus receiued Christ into his house, his whole familie (no doubt) were no lesse willing and carefull to entertaine Christ, then their Master was:
so when Zacchaeus received christ into his house, his Whole family (no doubt) were no less willing and careful to entertain christ, then their Master was:
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and therefore not onely to Zaccheus, but euen to his whole house saluation is promised, because the whole family reioyced at Christ his comming.
and 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 needy members, and let rich mens seruants learne of Zaccheus family, to shew themselues mercifull,
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,
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like their mercifull masters, that they may receiue the reward of mercy and hospitalitie at the last day.
like their merciful Masters, that they may receive the reward of mercy and hospitality At the last day.
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Come ye blessed, for I was harbourlesse, and ye tooke me in. Generally, as Zaccheus gladly receiued Christ:Come you blessed, for I was harbourless, and you took me in. Generally, as Zacchaeus gladly received christ:
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so let euery one that is able, be glad to distribute to the necessity 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 we 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 be not able to giue a penny, yet happily wee may affoord 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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if not that, yet there is none so needy, that cannot giue a cup of cold water,
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 ready to driue Christ out, and to receiue Sathan instead of him:
but many among us Are ready to driven christ out, and to receive Sathan instead 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 affoord 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 damosell, Acts 12. opened not the doore for ioy when she heard Peters voyce;
but as the damosel, Acts 12. opened not the door for joy when she herd Peter's voice;
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so by contrary, these men for verie griefe shut their gates, when they perceiue a begger there Finally, Zaccheus was ioyfull when he 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. Samuel 25. that reuiled Dauid,
but many among us Are sorrowful when they should relieve the poor, like churlish Nabal, 1. Samuel 25. that reviled David,
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when he should haue releeued him.
when he should have relieved him.
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So long as Iob prospered, hee kept a worthy and a worshipfull house, he suffered not the stranger to lie in thee streets,
So long as Job prospered, he kept a worthy and a worshipful house, he suffered not the stranger to lie in thee streets,
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but opened his doore to the Trauailer that went by the way, Job. 31, 32. But now many Gentlemen of the country are content to suffer the stranger, the fatherlesse,
but opened his door to the Traveler that went by the Way, Job. 31, 32. But now many Gentlemen of the country Are content to suffer the stranger, the fatherless,
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and the widow, not onely to lie but euen to starue and die in the streets with hunger and cold,
and the widow, not only to lie but even to starve and die in the streets with hunger and cold,
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and neuer receiue them to house or harbour, nor affoord them any reliefe or succour.
and never receive them to house or harbour, nor afford them any relief or succour.
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But as the voyce of Abels blood did cry from the earth to God for vengeance against his brothers crueltie:
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 voyce of the poore and their piteous 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 blood (which is powred forth in euery place without all compassion) shall pull downe hasty and sudden vengeance from heauen vppon the heads of those 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 those unmerciful cormorants,
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vnlesse while this time of mercy lasteth, they shew mercy to their distressed neighbours. Thus you haue heard how Zaccheus behaued himselfe in entertaining of Christ:
unless while this time of mercy lasteth, they show mercy to their distressed neighbours. Thus you have herd how Zacchaeus behaved himself in entertaining of christ:
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now you shall see the behauiour of the Pharisies in disdaining at 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 he 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 hospitalitie.
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 will alwaies haue something to finde fault with in the children of God,
For the wicked will always have something 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 vnhappy King, that enuied Dauid for his happy victories, 1. Sam. 18. 29. Thus the wicked when they cannot charge the godly with anie grieuous crime, they beginne to grudge at their well 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 beeing 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 be accusing some or other, for one thing or other, like their father the diuell, that both by name, Reuel. 12. 10. and by nature, Job. 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 dutie 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 far off from entertaining him themselues, that it greeueth them to see Zaccheus giue him entertainment.
but they Are so Far off from entertaining him themselves, that it Grieveth 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 offred 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 embrace 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 could abide that the Gentiles should be brought to the faith of Christ. The high Priests thought themselues 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 owne conceit, were too good, too wise, and too holy to receiue him into their company and not content to sequester and estrange themselues from Christ, they disdained also that he should be conuersant with Publicans and sinners,
The Scribes and the Pharisees, in their own conceit, were too good, too wise, and too holy to receive him into their company and not content to sequester and estrange themselves from christ, they disdained also that he should be conversant with Publicans and Sinners,
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as though he were not worthy to be conuersant amongst them.
as though he were not worthy to be conversant among them.
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If it were the office of Christ to conuert sinners, why 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 he were sometimes conuersant with sinners to work their connersion.
if he were sometime conversant with Sinners to work their connersion.
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If Christ were a Physitian to cure the sicknesse of the soule, that is, to saue the people from their sinnes,
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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why should the pharisies murmure at him for keeping of company with Zaccheus, that was sicke in soule? for as it is expedient for the Phisitian to visit his patients for their better recouery,
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 visit sinners for their speedier conuersion. But as the Phisitian that resorteth vnto sicke persons, is not straitway infected;
so it was convenient christ should visit Sinners for their speedier conversion. But as the physician that resorteth unto sick Persons, is not straightway infected;
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so the soules Phisitian 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 this example, to performe their duties, though the wicked be offended.
And Therefore, as christ performed his office though the Pharisees murmured, so let the Ministers of God Learn by this 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, hee came to call Pharisie sinners as wel as Publican sinners if the pharises would haue confessed themselues to be sinners, as the Publicans did;
It was the office of christ to call Sinners to Repentance, yea, he Come to call Pharisee Sinners as well as Publican Sinners if the Pharisees would have confessed themselves to be Sinners, as the Publicans did;
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but because they stood so much vpon their owne righteousnesse, and despised others, therefore Christ denounceth so many woes against them,
but Because they stood so much upon their own righteousness, and despised Others, Therefore christ Denounceth so many woes against them,
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and preferreth the penitent Publican that trusted in the Lords mercy, before the proud Pharisie that trusted in his owne merits.
and preferreth the penitent Publican that trusted in the lords mercy, 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 hee shameth not to confesse himselfe one of the chiefe sinners that 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 that christ Come to save.
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So if the Pharisies that murmured at Zaccheus would haue beene saued, they should haue confessed 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 company 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 (saith Salomon, Pro. 18.) is the first accuser of himselfe;
The just man (Says Solomon, Pro 18.) is the First accuser of himself;
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but the Pharises are so farre from accusing themselues that they began to accuse Zaccheus & Christ together.
but the Pharisees Are so Far from accusing themselves that they began to accuse Zacchaeus & christ together.
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Thus the pharisies of our time that make religion a cloake to couer their corrupt dealing, haue this property to thinke other men to be heinous 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 only 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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and like the presumptuous pharisie, Luk. 18. I thank God I am not as others are, extortioners, vsurers, adulterers, drūkards, or such like.
and like the 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 Sabbath, which other men prophane: I frequent sermons, which they neglect: J reuerēce the name of God, which they blaspheme:I sanctify the Sabbath, which other men profane: I frequent Sermons, which they neglect: J Reverence the name of God, which they Blaspheme:
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I pay tith, which others withhold: and fast oftentimes, which they doe seldome, or neuer.
I pay tith, 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, whom hee so often calleth hypocrits:
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 hypopocrits of our age, that seeme to liue after the straightest sect of our religion.
and these Are the Speeches of the hypopocrits of our age, that seem to live After the straightest sect of our Religion.
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Acts. 26. They wash the outside of the cup and of the platter;
Acts. 26. They wash the outside of the cup and of the platter;
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that is, they iustifie themselues, and seeme maruellous holy in the sight of men, which can discerne by the outward appearance only:
that is, they justify themselves, and seem marvelous holy in the sighed 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 harts and reines, they appeare like painted toombes, full of dead mens bones, and all filthinesse:
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:
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that is, they haue their inward parts full of rauening, and all kinde of wickednesse.
that is, they have their inward parts full of ravening, and all kind of wickedness.
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Wherefore, as Christ said to his Disciples, Except your righteousnes exceed the righteousnes of the Scribes and Pharisies, you cannot enter into the Kingdome of heauen:
Wherefore, as christ said to his Disciples, Except your righteousness exceed the righteousness of the Scribes and Pharisees, you cannot enter into the Kingdom of heaven:
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So J say vnto you, that except your righteousnesse exceed the righteousnes of these pharisaicall hypocrites, ye cannot be saued. So J say unto you, that except your righteousness exceed the righteousness of these pharisaical Hypocrites, you cannot be saved.
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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;
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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 Papists at this day doe vse to call the most sincere professors of the Gospell, not Lutherans, Caluinists, Zwinglians, 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: but now they terme vs hereticks, a name more odious then any other;
as they were wont to call them: but now they term us Heretics, a name more odious then any other;
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whereas in the meane season, they themselues are of all others the greatest heretickes.
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 mooued at their despightfull 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.
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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 Atheists at this day doe greatly wrong the true professours, 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 lead a godly life. Therefore as Zaccheus preferred his soules health before all their murmuring:
and endeavour by all good means to led a godly life. Therefore as Zacchaeus preferred his Souls health before all their murmuring:
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so it behooueth vs to looke to our soules saluation, notwithstanding all the reproches and slanders that are deuised against vs. And as the Pharises might call Zaccheus sinner,
so it behooveth us to look to our Souls salvation, notwithstanding all the Reproaches and slanders that Are devised against us And as the Pharisees might call Zacchaeus sinner,
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but could not hinder his conuersion:
but could not hinder his conversion:
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so the malicious 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 body,
Wherefore, as our Saviour said to his Apostles, fear not them that can kill the body,
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and then can do 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 body 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 an other fruit of Zaccheus conuersion: namely his good confession:
Now follows an other fruit of Zacchaeus conversion: namely his good Confessi:
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for, as hee beleeued with his heart vnto righteousnesse, so he confessed with the mouth vnto saluation.
for, as he believed with his heart unto righteousness, so he confessed with the Mouth unto salvation.
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VVhen Zaccheus was mocked of the Pharises, it seemeth that hee should stoope downe for shame:
When Zacchaeus was mocked of the Pharisees, it seems that he should stoop down for shame:
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but when he was thus reprooued and reuiled by them, the Scripture saith, that hee 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 counted woorthy 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 foorth reioicing, that he 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 dangerously, like the house that is builded vpon the sand, ready to be 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 righteousnes 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, hee 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, he 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 foundation against the time to come.
neither does he give sparingly, but he gives liberally, laying up a good Foundation against the time to come.
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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 he hath to enioy the same.
but to give all that he hath to enjoy the same.
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VVhen 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 poor, 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 accord, and vnbidden, to bestow halfe his goods vpon the poore,
but Zacchaeus perhaps as rich as he, is content, of his own accord, and unbidden, to bestow half his goods upon the poor,
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and that with a cheerfull minde.
and that with a cheerful mind.
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If Zaccheus had giuen only 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,
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for he accepted the widdowes farthing, because it was giuen with a willing mind:
for he accepted the widow's farthing, Because it was given with a willing mind:
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but if he had giuen all his goods to feede the poore, as the Pharises gaue their almes, to bee 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 body to be burned, as some Romans haue done, to get renown, it should haue beene to no purpose,
yea, or his body to be burned, as Some Roman have done, to get renown, it should have been 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 his life, so was he rich in faith also:
Now, as Zacchaeus was rich in the goods of his life, so was he rich in faith also:
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neither was it an idle or dead saith that Zaccheus had, but it was a fruitfull and 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 Says that Zacchaeus had, but it was a fruitful and 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 works.
Saint James Says, Show me thy faith by thy works. And Here Zacchaeus does show his faith by his works.
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Before, he was exercised in vngodly works, which are the fruites 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 releeuing 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:
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so there are many now a daies 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 Nahab and Abihu offred strange fire vnto the Lord, so these men offer strange goods vnto the Lord, 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;
for as Nahab and Abihu offered strange fire unto the Lord, so these men offer strange goods unto the Lord, 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 vsury and oppression, they are content perhaps to giue a penny to releeue the poore.
if they have got a pound by Usury and oppression, they Are content perhaps to give a penny to relieve the poor.
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But as it was not lawfull for the Israelites to bring the price of the hire of an harlot into the house of the Lord,
But as it was not lawful for the Israelites to bring the price of the hire of an harlot into the house of the Lord,
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so it is not lawfull for vs to apply the gaine of our ill gotten 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.
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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:
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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,
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when he can keepe them no longer:
when he can keep them no longer:
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but he saith, I giue, to signifie, that his will is his deede, and that he meaneth not to take any daies of paiment 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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For as before he ranne apace to see Christ, and came downe hastily to entertain Christ in his owne person;
For as before he ran apace to see christ, and Come down hastily to entertain christ in his own person;
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so doth he here giue quickly to releeue Christ in his needy members.
so does he Here give quickly to relieve christ in his needy members.
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This is Zaccheus last will and Testament that he maketh before his death and seeth the same proued & performed before his eies.
This is Zacchaeus last will and Testament that he makes before his death and sees the same proved & performed before his eyes.
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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 while we are aliue,
If Therefore we desire to do any good to any of our poor brothers, let us Learn of Zacchaeus to do it quickly while we Are alive,
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for time will preuent vs, and death wil preuent vs, I know there would be many that would be willing to giue some part of their goods to the poore before their death, as Zaccheus did:
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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but that they know not what neede themselues may haue thereof before they die;
but that they know not what need themselves may have thereof before they die;
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and therfore for the most part they will hardly forsake or leaue their goods, till their goods forsake and leaue them.
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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But heerein they shew themselues to doubt of Gods prouidence, and as it were to distrust of his paiment, 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,
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as it were lent vnto himselfe, and that not secretly, though 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:
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but the Lord will reward them openly, as our Sauiour speaketh, Matt. 6. The wise preacher, Eccl. 11. willeth vs to cast our bread vpon the waters;
but the Lord will reward them openly, as our Saviour speaks, Matt. 6. The wise preacher, Ecclesiastes 11. wills us to cast our bred upon the waters;
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that is, to be liberall to the poore, whose watery eies bewray their great necessity:
that is, to be liberal to the poor, whose watery eyes bewray their great necessity:
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or (as others expound it,) to hazard and aduenture some of our goods vpon our needy bretheren,
or (as Others expound it,) to hazard and adventure Some of our goods upon our needy brethren,
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as Merchants do aduenture their goods vpon the seas:
as Merchant's do adventure their goods upon the Seas:
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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,
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yet commonly it falleth out, that by the blessing of God they return with greater profit.
yet commonly it falls out, that by the blessing of God they return with greater profit.
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So albeit, the reliefe that is bestowed vpon our distressed neighbours, may seeme to be lost;
So albeit, the relief that is bestowed upon our distressed neighbours, may seem to be lost;
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yet as the wise man saith, after a time we shall find it again: and as the pretious oile descended from Aarons beard to the skirts of his cloathing,
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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so certainely the oyle of mercy and charity which we poure into the wounds 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;
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and as the widdowes oyle was encreased in the cruse, because she releeued the Lords Prophet,
and as the widow's oil was increased in the cruse, Because she relieved the lords Prophet,
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so shall this pretious oyle bestowed vpon the poore, bee returned vpon our heads in great measure.
so shall this precious oil bestowed upon the poor, be returned upon our Heads in great measure.
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Thus is Zaccheus liberall as you see:
Thus is Zacchaeus liberal as you see:
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for he giueth a way halfe his goods, but he giues it not to the rich, that might giue to him againe,
for he gives a Way half his goods, but he gives it not to the rich, that might give to him again,
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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.
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As God that is rich in mercy, giueth all things vnto vs that cannot requite him:
As God that is rich in mercy, gives all things unto us that cannot requite him:
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so the rich men of this world (if they haue any spark of mercy 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.
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But amongst vs in euery place almost, it is farre otherwise:
But among us in every place almost, it is Far otherwise:
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for if any thing be to be giuen, not they that are poorest and stand in greatest need,
for if any thing be to be given, not they that Are Poorest and stand in greatest need,
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but they that can make best friends are best preferred. Thus Diues is still enriched, 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.
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If wee send to a great man, we send an oxe for a present, but if we 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.
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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,
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because they repented at Ionas preaching: so it may be said vnto vs, that Zaccheus shall rise in iudgement against vs, and condemne vs:
Because they repented At Ionas preaching: so it may be said unto us, that Zacchaeus shall rise in judgement against us, and condemn us:
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for he shewed great mercy vpon the poore, but wee are voide of all compassion.
for he showed great mercy upon the poor, but we Are void of all compassion.
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Thus you haue heard the first part of Zaccheus confession, wherein you see his liberality to the poore.
Thus you have herd the First part of Zacchaeus Confessi, wherein you see his liberality to the poor.
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Now you shall heare the second part of his confession, wherein hee 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.
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Before, Zaccheus gaue to the poore the halfe of that which was his owne: now hee 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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And because hee had detained their goods so long, to their great losse & hinderance,
And Because he had detained their goods so long, to their great loss & hindrance,
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therefore he doth not onely restore the principall, which he had taken from them, but hee alloweth them their costs and dammages they had sustained.
Therefore he does not only restore the principal, which he had taken from them, but he alloweth them their costs and damages they had sustained.
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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,
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and all the fruites and profites of the same, which were wrongfully kept from her seauen yeares together:
and all the fruits and profits of the same, which were wrongfully kept from her seauen Years together:
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so Zaccheus the customer restoreth to those that he had oppressed, their goods which he had gotten from them, by fradulent dealing, with all the fruits and profits that might come thereof:
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:
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during the time of his vniust profession. So liberall was Zaccheus to the poore, that hee gaue them halfe his goods:
during the time of his unjust profession. So liberal was Zacchaeus to the poor, that he gave them half his goods:
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and so little got Zaccheus by his vsury and oppression, that for euery penny he restored foure.
and so little god Zacchaeus by his Usury and oppression, that for every penny he restored foure.
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If the vsurers and extortioners of our time would restore fourefold for that they haue wrongfully gotten.
If the usurers and extortioners of our time would restore fourfold for that they have wrongfully got.
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I feare me they would haue but a small halfe to giue to the poore, and but a little left to help themselues.
I Fear me they would have but a small half to give to the poor, and but a little left to help themselves.
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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,
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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.
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And surely Zaccheus seemeth after a sort to confesse his theft, because he promiseth foure-fold restitution.
And surely Zacchaeus seems After a sort to confess his theft, Because he promises fourfold restitution.
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If a man had stolne a sheepe, the law of God requireth that he 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:
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and the ancient Romans had this law, that vsurers should forfeit foure times so much as they tooke for vsurie.
and the ancient Roman had this law, that usurers should forfeit foure times so much as they took for Usury.
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If the same law were now to vse against our theeuish vsurers, as it was sometime among them, we should not haue such complaining 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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But if these great theeues (I meane our biting vsurers) that rob and spoile without ceasing when they haue no neede, might find no more fauour then those petty theeues which rob and steale sometime,
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 then those Petty thieves which rob and steal sometime,
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when they are driuen thereto by extreme necessity, then surely the Common-wealth would soone be disburdened of that pestilent brood of caterpillers wherewith it is pestered.
when they Are driven thereto by extreme necessity, then surely the Commonwealth 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.
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If they haue liued hitherto by the gaine of vsury, let them now lament their sinne and call to God for mercy and forgiuenesse:
If they have lived hitherto by the gain of Usury, let them now lament their sin and call to God for mercy and forgiveness:
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let them make restitution of that they haue wrongfully taken, and grieue that they haue so long detained that which is none of theirs.
let them make restitution of that they have wrongfully taken, 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 vsury 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 party be able,) so the sinne of vsury (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 be made to those that are oppressed and spoiled 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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He that lately was a Camel laden with riches, and therfore vnapt to goe 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, then forgone their goods, and for halfe that losse would haue prooued very pensiue:
some rich men would rather have lost their lives, then forgone their goods, and for half that loss would have proved very pensive:
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but this was the ioyfullest newes that euer came to Zaccheus house, sweeter to him then all his gold and siluer:
but this was the joyfullest news that ever Come to Zacchaeus house, Sweeten to him then all his gold and silver:
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that whereas before, he was in the state of damnation, now saluation is promised to him and his house:
that whereas before, he was in the state of damnation, now salvation is promised to him and his house:
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and where as before he was the seruant of Satan, now he is become the child of Abraham.
and where as before he was the servant of Satan, now he is become the child of Abraham.
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Now Zaccheus house is become Gods house, and Zaccheus himselfe is the son 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 he saith heere to the penitent Publican, This day saluation is come vnto thy house, and this day thou art become the child of Abraham.
So he Says Here to the penitent Publican, This day salvation is come unto thy house, and this day thou art become the child of Abraham.
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Christ loueth not to be lōg in any mans debt: for as he saith to Zaccheus, To day I must abide at thy house:
christ loves not to be long in any men debt: for as he Says to Zacchaeus, To day I must abide At thy house:
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so he saith to the same Zaccheus, To day and hence-forth for euer, thou and thy house must abide with me in heauen.
so he Says to the same Zacchaeus, To day and henceforth for ever, thou and thy house must abide with me in heaven.
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Here is a happy change in stead of a little worldly treasure, subiect to losse by theeues,
Here is a happy change in stead of a little worldly treasure, Subject to loss by thieves,
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and to spoile by rust and moths, to haue all store of heauenly treasure, which neither theeues can steale, nor canker can corrupt:
and to spoil by rust and moths, to have all store of heavenly treasure, which neither thieves can steal, nor canker can corrupt:
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in stead of an earthly house, subiect to fire and falling, to haue a house giuen of GOD:
in stead of an earthly house, Subject to fire and falling, to have a house given of GOD:
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not made with hands, but eternall in heauen, 2. Cor. 5. 1. Who would not rather choose with Zaccheus to giue halfe his goods to the poore, that he may be an heire of saluation,
not made with hands, but Eternal in heaven, 2. Cor. 5. 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 Son of Abraham to rest in his, Fathers bosome, than with Diues to keep all from the poor,
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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& be tormented in those eternall flames? That rich glutton that denied the crums from his table, chalenged Abraham for his father,
& 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 he had not the faith nor works 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 Abrahā, yet by grace he is become the child of Abraham,
but Zacchaeus, though by nature he were not the child of Abrahā, yet by grace he is become the child of Abraham,
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because he walked in the steps of that faithfull Father. Abraham beleeued before he was circumcised, so Zaccheus beleeued before he was circūcised.
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 Son of God: & as Abrahā desired to see the day of Christ, & saw it & reioyced;
when he was called by the Son of God: & as Abrahā desired to see the day of christ, & saw it & rejoiced;
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so Zaccheus desired to see Christ, & he saw him & reioyced.
so Zacchaeus desired to see christ, & he saw him & rejoiced.
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Now is Zaccheus a gentile become the child of Abraham, & not only he, but his whole house also is become the house of Abraham;
Now is Zacchaeus a gentile become the child of Abraham, & not only he, but his Whole house also is become the house of Abraham;
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for when Zaccheus is conuerted, his whole house is conuerted. As the Master is, such are the seruants;
for when Zacchaeus is converted, his Whole house is converted. As the Master is, such Are the Servants;
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if he be godly and religious, they proue godly and religious; if he bee an Atheist, they prooue Atheists 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 keep no companie with the wicked, for it is most, pernicious:
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 Lord, that thou also maiest 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 mercy grant 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 ready 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 sons of Abraham to raigne with Christ in heauen for euer, by the meanes and merites of him that died and rose againe for vs. To whom with the Father and the holy Ghost be all glorie, 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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THE SWEET SONG OF OLD FATHER SIMEON, in two Sermons.
THE SWEET SONG OF OLD FATHER SIMEON, in two Sermons.
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Luke 2. verse 29. 30, 31, 32. 29 Lord now lettest thou thy seruant depart in peace, according to thy word.
Luke 2. verse 29. 30, 31, 32. 29 Lord now Lettest thou thy servant depart in peace, according to thy word.
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30 For mine eies haue seene thy saluation. 31 Which thou hast prepared before the face of all people.
30 For mine eyes have seen thy salvation. 31 Which thou hast prepared before the face of all people.
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32 A light to be reuealed to the Gentiles, and the glory of thy people Israel.
32 A Light to be revealed to the Gentiles, and the glory of thy people Israel.
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THis is the sweet song of olde Father Simeon, wherein is set forth the ioyful 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 hee did, seeing their death is to bee 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 proceed further in it, let vs heare a little 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 Simeon ▪ this man was iust,
The Evangelist Says, verse 25. And behold, there was a man in Ierusalem, whose name was Simeon ▪ this man was just,
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and feared God, and waited for the consolation of Israel, and the holy Ghost was vpon him. And a reuelation, &c. Simeon feared God.
and feared God, and 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 wisedome, 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 waited for the consolation of Israel.
And waited for the consolation of Israel.
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Simeon also waited for the consolation of Israel, vntill hee had embraced in his armes him whom hee 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 waiters bee there in the world? yet few wait 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 honours, some for riches, some for pleasures, some for ease, some for rewards, some for money, some for a deere yeere,
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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and some for a golden day, as they call it:
and 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 Gentiles, the glory of Israel;
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;
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the saluation of all that with a faithfull and zealous affection and loue doe waite for his comming, to the comsort of the afflicted,
the salvation of all that with a faithful and zealous affection and love do wait for his coming, to the Consort of the afflicted,
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and to the terrifying of the wicked and vngodly, which haue not already waited, 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 waited 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, waiting 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 will bee calme:
and seeing the Clouds scattered over her head, yet she is ever comfortable to her self, saying: anon it will be Cam:
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and although all the friends in the world doe 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 bee 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 hee waited for the Messias from God with patience 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 alwaies with them which alwaies say, Thy will be done. 26 And a reuelation was giuen him.
so the Spirit of God dwells always with them which always say, Thy will be done. 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 shal 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 motiō of the Spirit in to 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 in to the Temple, Simeon Come into the Temple At this time by the providence of God.
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The worldlings will call it chance, but the Euangelist would not chop that in, because it is manifest, that al things come to passe by the prouidence of God, without which there is nothing done.
The worldlings will call it chance, but the Evangelist would not chop that in, Because it is manifest, that all things come to pass by the providence of God, without which there is nothing done.
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By this prouidence Rebecca came forth to wait on her fathers cattell, when Abrahams seruant praied,
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 cōming, that he might take her for Isaac to marry withal.
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 diuell led Christ vnto the top of an high mountaine, that hee might shew him the glory of the worlde, which deceiueth vnstable minds:
The Devil led 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 doe 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 spirite, 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 hee 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, & embrace the world, the same spirit will afterward lead you,
if you then fallen down to worship Mammon, & 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 heartily entreat you, that you would bee 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 will 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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and go thither whither you would come; for all would come to heauen, but all will not goe to heauen.
and 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, J wil vndertake this:
If you will all hear, I will teach you all: yea, J will undertake this:
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heare and mark 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 to the Lord that I may neuer preach to the condemnation of any among you all;
And I pray to 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 shall I compare you? euen to the vagabond Iewes, of w•••• Luke m•ntioneth in the Actes, that they tooke vpon them to abiure euill spirites by the name of Iesus whom Paul preached, to whom the euill spirits answered, saying:
But to whom shall I compare you? even to the vagabond Iewes, of w•••• Lycia m•ntioneth 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:
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Iesus we know, and Paul we know, but who are yee? and those which had the euill spirits ranne vpon them and ouercame them,
Iesus we know, and Paul we know, but who Are ye? and those which had the evil spirits ran upon them and overcame them,
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so that they sted out of that house naked and wounded:
so that they stead out of that house naked and wounded:
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and thus the diuell preuailed against them at that time, because they sought to worke with an others instrument,
and thus the Devil prevailed against them At that time, Because they sought to work with an Others Instrument,
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and preuaile with an others weapon.
and prevail with an Others 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 sufficient 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 an others staffe, and thinke to be saued, because God saueth others.
And so we lean upon an Others staff, and think to be saved, Because God Saveth Others.
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We shall be dealt withal as were those vagabond Iewes: for he will answere: such I know, and such I know;
We shall be dealt withal as were those vagabond Iewes: for he will answer: such I know, and such I know;
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but who are yee? Therefore it behooueth vs all to pray vnto the Lord, that hee would furnish vs with weapons to encounter against all the euill motions of the spirit of Sathan, that we may ouercome,
but who Are ye? Therefore it behooveth us all to pray unto the Lord, that he would furnish us with weapons to encounter against all the evil motions of the Spirit of 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 alwaies in our lamps 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 alwaies 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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and lead vs to fulfill his lusts, and spoile vs, and strip vs, and leaue vs starke naked.
and led us to fulfil his Lustiest, and spoil us, and strip us, and 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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28 And when the Parents brought in the childe Iesus, to do for him according to the custome of the Law.
28 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 Simeon embracing Christ, but not happy that he embraced him with his hands, but therefore happie,
Happy Simeon embracing christ, but not happy that he embraced him with his hands, but Therefore happy,
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because he embraced him in heart.
Because he embraced him in heart.
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Happy are they and blessed which see the things that ye see, and the eares that heare the things that ye heare, saith Christ;
Happy Are they and blessed which see the things that you 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 doe 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 and see with profite,
for we cannot be blessed by hearing and seeing only, unless we hear and see with profit,
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so that we in hart 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 blood, 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 seem any 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, and haue vnfainedly embraced the word of God, and also the Lord Jesus Christ.
but rather Worse, if we have not ceased to embrace the world, to embrace vanities, and have unfeignedly embraced the word of God, and also the Lord jesus christ.
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For it is said, that Christ came amongst his owne, and his owne receiued him not:
For it is said, that christ Come among his own, and his own received him not:
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but therefore accursed are so many of them as reiect their own saluation, which being freely offered vnto them, wil not stretch forth their hands to receiue 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:
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that is, will not attend with their eares to hear it, or at least wil not enlarge their hearts to embrace it. And praised.
that is, will not attend with their ears to hear it, 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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Jf Peter had marked the crowing of the Cocke at the first time, as he did at the third, the Cocke needed not to crowe thrice.
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 therefore, when you heare the same sound againe which you haue heard before, remēber now that the Cock 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, and what commodity by attention: for if you attend and follow, iustice shall bee swallowed vp of mercy. Simeon praised God. Simeon was thankfull.
for you know what discommodity does come by negligence, and what commodity by attention: for if you attend and follow, Justice shall be 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 lepers be cleansed,
Here is the Exampl, but where be they that follow it? If nine lepers be cleansed,
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yet but one returneth to giue thanks, then one is all. Vnthankfulnes 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 wil 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:
but if they had said, they never had 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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Doe you not say, Giue vs this day our dayly bread? If you do,
Do you not say, Give us this day our daily bred? If you do,
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for shame say so no more, beg no more at Gods hāds, vntill you bee more thankfull for that you haue receiued.
for 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 frown vpon you for your sinnes, 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 is become barren, Because of your unthankfulness.
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And praised God, and said: &c. Here Simeon praied and praised God, yet but in few words,And praised God, and said: etc. Here Simeon prayed and praised God, yet but in few words,
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for God delighteth not in much babling: hee praied not like the Ethnicks, the Pharisies, or the Priests of Baal;
for God delights not in much babbling: he prayed not like the Ethnics, the Pharisees, or the Priests of Baal;
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but Simeon praied with the heart like Moses, and was heard. And said. He ioyfully praising God spake, yea sweetly as it were sung it.
but Simeon prayed with the heart like Moses, and was herd. And said. He joyfully praising God spoke, yea sweetly as it were sung it.
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Though you sing all Dauids Psalmes ouer, and haue not Dauids spirit, it profiteth nothing: and though Dauid was heard when he sung them, yet you cannot be heard.
Though you sing all David Psalms over, and have not David Spirit, it profiteth nothing: and though David was herd when he sung them, yet you cannot be herd.
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Therefore let vs pray so, that our prayers may be heard.
Therefore let us pray so, that our Prayers may be herd.
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But we cannot with the heart, & so that we may be heard pray, if we turne away our eares from the word:
But we cannot with the heart, & so that we may be herd pray, if we turn away our ears from the word:
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for so doing, whatsoeuer praiers we make, they are abominable. 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 wont to doe: 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 think you shall neuer be called to account of that which J haue preached vnto you,
Do you think you shall never be called to account of that which J have preached unto you,
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and therefore as soone as ye are gone out of this place, al is shut vp, and all is forgotten;
and Therefore as soon as you Are gone out of this place, all is shut up, and all is forgotten;
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God is exempted frō your minds? Our Sauiour Christ saith, the word I speake vnto you shal iudge you at the last day.
God is exempted from your minds? Our Saviour christ Says, the word I speak unto you shall judge you At the last day.
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Mary is commended for that she heard our Sauiour very diligently, laying vp his words in her hart,
Mary is commended for that she herd our Saviour very diligently, laying up his words in her heart,
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& Iacob was wiser then al his children, in that he remembred the dreame of Ioseph vntill he saw it fulfilled.
& 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 and become obedient.
Those that love the Lord with an unfeigned love, do gladly hear his voice and become obedient.
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My sheep hear my voice, saith Christ:My sheep hear my voice, Says christ:
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& they that loue the Ark as Dauid did, will dance about the Arke as Dauid did,
& 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 gladnes.
and that with joy and gladness.
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Isaac was a good man, his name signified laughter, whereby was shewed what ioy and laughter there should bee 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 himselfe.
for he was the figure, the truth was christ himself.
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The Virgin sung when she knew that shee should beare him, the Angels sung ioyfully when he was borne,
The Virgae sung when she knew that she should bear him, the Angels sung joyfully when he was born,
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and Simeon sung when he was brought into the Temple.
and Simeon sung when he was brought into the Temple.
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If Simeon had not longed, and so waited for the consolation, should hee 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 Israel, longing to see the Sauiour, was like the Hart panting for the water brooks, til 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 hee had takē him in his armes, whom his soule desired to see, hee so thirsted for death, that he thenceforth 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, & hence to depart: for he forthwith singing, praied: Now lettest thou thy seruant depart.
but to leave this life, & hence to depart: for he forthwith singing, prayed: Now Lettest thou thy servant depart.
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But doe 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 man imprisoned amongst bitter enemies, desire to be set at liberty, to returne to his owne country, in freedome to liue amongst his sweet friends? Are wee not strangers heere,
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 sinne,
and by unpeaceable most deadly enemies, our own Flesh, the world, and the Devil, held Prisoners in the chains of sin,
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and manifold infirmities? and is not our home, heauen;
and manifold infirmities? and is not our home, heaven;
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and the Saints and Angels, our most deere friends? No maruell then that Simeon here desireth to bee loosed, or let depart.
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, hee desired to be dissolued or vnloosed, as ships in a strange land fastned,
And Paul Professes, he desired to be dissolved or unloosed, as ships in a strange land fastened,
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as strangers 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 wee not onely may thinke it lawfull, but must also acknowledge it, euen a necessary duty 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,
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,
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but by the first death? The fish which is taken in the net out of the sea, strugleth to get in againe:
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 bee 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 cleerly seeth Christ, presently hee desireth to die.
but also as soon as any clearly sees christ, presently he Desires to die.
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For though his state bee neuer so pleasant, though his life bee most delightful, though hee 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 honours, and knowledge, and glory, and sarre exceede all that euer were:
and pleasures, and honours, and knowledge, and glory, and sarre exceed all that ever were:
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yet at the sight of Christ hee euen reioyceth to forgoe all, the loue of the world falling away like the mantle of Elias when hee 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 mantle of Elias when he was rapt into heaven,
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and so crieth with the Apostle, I desire to bee dissolued; that he may be with Crist.
and so cries with the Apostle, I desire to be dissolved; that he may be with Crist.
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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 glory, and their shame and filthinesse, which maketh them wish for death, that they may cease 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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& perfectly please him and enioy true happinesse with him: for all sinne is blood in their eies, and all worldly pleasures vanities.
& perfectly please him and enjoy true happiness with him: for all sin 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 godlie king, Esay 38. 10. 12. 13. 14,
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,
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and that man after Gods owne heart the sweet singer of Israel, Dauid, Psalme 6. 4. and 30. 8. 9 so prayed,
and that man After God's own heart the sweet singer of Israel, David, Psalm 6. 4. and 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 aduance 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 freed 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 Paul, but all these, and whosoeuer are grounded in the faith of Christ,
For not only the Apostle Paul, but all these, and whosoever 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 straite,
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, Philip. 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 needfull 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 truelie, 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 desired, life for others, death for themselues.
namely, thenceforth still to desire death, though they also withal desired, life for Others, death for themselves.
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Yet all that desire death performe not a dutie: for the wicked often desire to die, but not duely:
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:
for, though they wish sometime for it, and be willing also to abide it:
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yet do they not in heart desire it, because they thinke it not a thing in the ordinance of God good,
yet do they not in heart desire it, Because they think it not a thing in the Ordinance of God good,
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and that for them, but vtterly hate it, holding it an extreame euill.
and that for them, but utterly hate it, holding it an extreme evil.
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For they acknowledge as, the trueth is, it will depriue them of all ther delights which heere 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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and yet endlesse paine and torments intollerable, and yet vnspeakeable: For the sentence of the vnchangeable God is already giuen.
and yet endless pain and torments intolerable, and yet unspeakable: For the sentence of the unchangeable God is already given.
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The fearefull, and vnbeleeuing, and the abominable, and murtherers, and whoremongers, and sorcerers, and idolaters,
The fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and Idolaters,
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and all liars, 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 woorkers of iniquity: Go ye accursed into hell fire prepared for the diuell and his Angels:
And the just Judge shall say to all workers of iniquity: Go you 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.
hell fire, where the worm never Dieth, and the fire never Goes out.
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Wherupon, this the Prophet auoucheth, There is no peace to the wicked, saith my God. For in their strong hope they feele a stinging feare, their greatest confidence is not without trembling of conscience.
Whereupon, this the Prophet avoucheth, There is no peace to the wicked, Says my God. For in their strong 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 abhorre 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 doe it not altogether willingly, but wittingly;
How then (say Some) should they seek death so eagerly? How should they murder themselves so willingly? They do it not altogether willingly, but wittingly;
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not freely, but forced with feare of some supposed greater euill:
not freely, but forced with Fear of Some supposed greater evil:
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The troubles of this world, the anguish of body, the horrour of mind, 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 preferre death before life, lesse willing to liue in vexation, then dying to try,
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 work themselues endlesse woe, in hope of supposed happinesse, abhorring life, not truly 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 most voluntarily bereaue themselues of life? not in loue of God, longing to please him, performing all seruice to him:
For how die they, when they most 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 bodie, or else anguish of mind, 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 immoderatelie loued: for fearing, if they die, deserued torments: if they liue they shall either continue in felt horrour, or lose hoped for honour:
or have lost outward things immoderately loved: for fearing, if they die, deserved torments: if they live they shall either continue in felt horror, or loose hoped for honour:
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either impatient of Gods rod, fretting against him that they so heauily feele his fury,
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 malitious minds, or freelie feede on the rest of their fleshly lustes,
and cannot fiercely fulfil their malicious minds, or freely feed on the rest of their fleshly lusts,
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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 truly 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 he 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 forgoe 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 faithfull hauing their consciences quiet, and also ioyfull in Christ, free from the feare of that death they haue deserued,
But the faithful having their Consciences quiet, and 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 weary of the seruice and bondage of Sathan and sinne,
showing thereby that they Are weary of the service and bondage of Sathan and sin,
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and assured after death to enioy the true life, most fully glorifying God, and most perfectly pleasing him for euer:
and assured After death to enjoy the true life, most Fully glorifying God, and most perfectly pleasing him for ever:
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and therefore also they desire death, not shortning their life, but waiting his leisure and calling, thereby glorifying God,
and Therefore also they desire death, not shortening their life, but waiting his leisure and calling, thereby glorifying God,
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as in their liues they haue done, and sought to doe.
as in their lives they have done, and sought to do.
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For man was not borne at his owne will, and therefore 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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Therfore they beg it of God, referring themselues euer to his good will, when, where,
Therefore they beg it of God, referring themselves ever to his good will, when, where,
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and how by death they shall glorifie him, stil desiring it, but neuer wilfully procuring it.
and how by death they shall Glorify him, still desiring it, but never wilfully procuring it.
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If any obiect, that Sampson pluckt the house on his owne head, as well as on the Philistines, we must vnderstand, that Sampson was a figure of Christ;
If any Object, that Sampson plucked the house on his own head, as well as on the philistines, we must understand, that Sampson was a figure of christ;
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and therfore as it were offring himselfe to God a sacrifice, first praied, and then glorified God at his death, more then al 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 waite the Lords leasure, they not only wilfully murder not themselues, but are carefull 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 owne blood, that either by foole-hardie, 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 intemperat vsing of themselues, shorten their life. Yea, though they tender their liues neuer so deere, 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 he 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 is satisfied, his feruent expectation with free ioy now fulfilled.
His desire accomplished, his long longing At length is satisfied, his fervent expectation with free joy now fulfilled.
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It is enough, saith Simeon, that I haue seene my Sauiour:
It is enough, Says Simeon, that I have seen my Saviour:
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as Iacob said, It is enough that my son Ioseph liueth. How much more then should wee bee satisfied with this,
as Iacob said, It is enough that my son Ioseph lives. How much more then should we be satisfied with this,
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and in all thankfulnesse rest in it, that we haue seene Christ;
and in all thankfulness rest in it, that we have seen christ;
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not as Simeon, in weakenes and basenesse, but victorious, most glorious, ouer sin, death, and hell triumphing,
not as Simeon, in weakness and baseness, but victorious, most glorious, over since, death, and hell triumphing,
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and are more assured then Iacob was, that hee, not as Ioseph vnder Pharaoh in Egypt, liueth,
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? and moreouer, where he is, thither shall wee come and be like him,
but in heaven with his Father in highest majesty Reigneth Lord over all, having all power both in heaven and earth? and moreover, where he is, thither shall we come and be like him,
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and with him as fellow-heires reigne in the kingdome of our Father for euer.
and 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 soon 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 heard it not, like deafe adders which stop their eares at the voyce of the charmer.
But Others hear it as though they herd 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 voyce of Moses, nor Baals Priests the voyce of Elias:
So Pharaoh would not hear the voice of Moses, nor Baal's Priests the voice of Elias:
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and others though they know it, yet will not beleeue it, as if God were vntrue:
and Others though they know it, yet will not believe it, as if God were untrue:
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so all malitious wretches that preserre the pleasures of sinne before the glory of God:
so all malicious wretches that preserre the pleasures of sin 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 heart oppressed, the desolate afflicted soule. The seede is not cast all on a heape, but it is cast abroad:
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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therfore 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 stomacke, 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 wee 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 leade thee to Christ, and when thou hast receiued and embraced him, it will possesse thee with ioy,
and when thou art there it will lead thee to christ, and when thou hast received and embraced him, it will possess thee with joy,
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and so with thankfulnesse and godly care to keepe him and to entertaine him, and to be obedient vnto him:
and so with thankfulness 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 bee 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, fellowes 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 wee 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 Israel are sprinkled with the blood of the Lambe, and all mourners in Ierusalem are marked,
But all the houses of Israel Are sprinkled with the blood of the Lamb, and all mourners in Ierusalem 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 young men are more forward in the trueth,
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 Master.
and more zealous then the aged, the son then his father, the servant then his Master.
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Once the younger 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,
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,
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then euer wee heare of them to be in their youth, yea, they were zealous in the Lords businesse.
then ever we hear of them to be in their youth, yea, they were zealous in the lords business.
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Age hindreth not Noah from building of the Arke when God commanded him:
Age hindereth not Noah from building of the Ark when God commanded him:
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age hindered 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, and he enioyed him with hearty ioy in zeale, but now where is old Simeon? There be but few of them to be seene comming to the Temple to receiue Christ,
Then old Simeon embraced christ, and 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 young men receiue him, yong Simeons, young Daniels, young Samuels, young Timothies, and young Onesimus,
but now young men receive him, young Simeons, young Daniel's, young Samuels, young Timothies, and young Onesimus,
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and the young infants beginne to speake againe.
and the young Infants begin to speak again.
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The young haue him, they are zealous, and J hope they wil keepe him, though old men neglect him.
The young have him, they Are zealous, and J hope they will keep him, though old men neglect him.
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Sathan, thou hast too much for nothing already. 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, Iohn 14. 27. My peace remaine with you, saith he.
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, 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 therfore 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 Lambe 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:
Fain would balaam die the death of the righteous, but balaam must then live the life of the righteous:
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therfore all men looke to this.
Therefore all men look to this.
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Happy 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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they say by the spirit to the flesh, crouch, and bid the Serpent flie, while Death openeth the prison doores.
they 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 would haue men to depart in peace, they would neuer say, that those which depart goe to Purgatory:
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 farre 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 neere to hell, and so it is too farre from heauen to be saued.
But again, Some say, this Purgatory is in the earth near to hell, and so it is too Far from heaven to be saved.
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Some doe say, they are punished there by fire; and some say, by water; and some say, by fire and water.
some do say, they Are punished there by fire; and Some say, by water; and Some say, by fire and water.
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Some lastly doe say, that the good Angels torment; and others say that the euil spirits doe it.
some lastly doe say, that the good Angels torment; and Others say that the evil spirits do it.
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Jn this variety of most vncomfortable opinions, how is it possible hence to depart in peace? But wee must vnderstand it is a painted Sepulcher, made for the pampering of the liuing, not for the punishing or purifying of them that be dead.
John 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 or purifying of them that be dead.
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For the locust of Rome doe liue altogether by such Trentalles, and by such traditions, and this is the profitablest dream that euer any of them dreamed:
For the locust of Rome do live altogether by such Trentalles, and by such traditions, and this is the profitablest dream that ever any of them dreamed:
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but it is manifest by the word of God, that where the tree falleth there is lieth & shall lie for euer. Diues and Lazarus are dead;
but it is manifest by the word of God, that where the tree falls there is lies & shall lie for ever. Diues and Lazarus Are dead;
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and where they are, thither shal we al go.
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 and 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 and traditions,
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and things 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 seede falleth not into good ground, and therefore, though I haue shewed you it is vngodly,
All the seed falls not into good ground, and Therefore, though I have showed you it is ungodly,
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as beeing not according to the word, some thinke it but a small matter to say for the dead, Lord haue mercy vpon them at least they thinke it as 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 least they think it as a venial sin if it be a sin.
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But let vs take heed 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 small account of his words. Other demaund, whether it be not better to say.
when his people make such small account of his words. Other demand, whither it be not better to say.
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God be with them, than the diuell be with them; both which are naught and to be eschewed.
God be with them, than 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 theefe, who hauing robbed a man by the hie waie,
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 villany, 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 than to kill him? as though hee must needs doe one of them:
Is it not better to rob him than to kill him? as though he must needs do one of them:
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then what a shamelesse answere is this? for it is manifest, that of two euils none is to be chosen.
then what a 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 testimony of our good will. To such we must reply, saying;
some will say, it is a testimony of our good will. To such we must reply, saying;
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so it is a testimony of your ignorance:
so it is a testimony of your ignorance:
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and then after a little conference they will graunt, that indeed it doth not profit them.
and then After a little conference they will grant, that indeed it does not profit them.
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Then wee must reply and say, God hath made all things to profite vs, and hath commanded that nothing bee vsed vnprofitably no not so much as a vaine word speaking, saying;
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;
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that for euery idle word wee must giue account at the day of iudgement. Then they reply againe, saying: that for every idle word we must give account At the day of judgement. Then they reply again, saying:
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Jf it do them no good, it doth them no harme. But we must answer, it were good to beware lest it doe thy selfe harme.
If it do them no good, it does them no harm. But we must answer, 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 doe worse. But to such we must answere;
another sort will reply and say, I pray God I never do Worse. But to such we must answer;
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I pray God you may doe better: and you should first know whether you doe not harme, before you doe it.
I pray God you may do better: and you should First know whither you do not harm, before you do it.
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For indeed it must proceede of harme being spoken in doubting without faith;
For indeed it must proceed of harm being spoken in doubting without faith;
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for if you beleeued that they were laid vp in peace, whom you pray for, what neede you pray for them at all? But it shewes an vnbeleeuing hart,
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, and the Lord will say of them, who hath required these things at your hands? You haue wrought vanities.
and we know that whatsoever is not of faith, is sin, and the Lord will say of them, who hath required these 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 wil 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 grieue me if I heare you vse these speeches heereafter, hauing no reason nor proofe of scripture to maintain 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 warrāt in it:
or to be your warrant in it:
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therfore 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 sin condemned, lay hands vpon it, & see that you put it to death without delay, according to the law of God. According to thy word.
or any other since condemned, lay hands upon it, & 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 thus possessed vs with this opinion that in the seruice of God we may neglect the word of God,
When Sathan hath thus possessed us with this opinion that in the service of God we may neglect the word of God,
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then profites and pleasures guide vs in our profession:
then profits and pleasures guide us in our profession:
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but they that doe so professe Religion and godlinesse, can neuer haue any comfort by it all their life.
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 wait 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 nakednes, the subtile 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 errors.
and led away with the multitude into innumerable errors.
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Some say, they shall be saued by good works, and some by the Popes pardon, others say by Purgatory,
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 sung for them as long as the world standeth, and all for one silly soule thinking to bee saued by it.
and these will have a Mass sung for them as long as the world Stands, and all for one silly soul thinking to be saved by it.
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And yet see their blindnes, for they seeme to thinke that their torment shall not cease as long as the world standeth;
And yet see their blindness, for they seem to think that their torment shall not cease as long as the world Stands;
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else why should they find and hire men to say Masse for them so long? but these are the far morsels of Baals Priests,
Else why should they find and hire men to say Mass for them so long? but these Are the Far morsels of Baal's Priests,
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and for this cause is the Popish Creed made very fauourable to the Cleargy-Wel, say that Ignorance is the mother of their deuotion,
and for this cause is the Popish Creed made very favourable to the Cleargy-Wel, say that Ignorance is the mother of their devotion,
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for when the couetouines of the Priests and the Ignorance of the people ioyned together, then they inuented Purgatory, Masses, Prayer for the dead, and then all their trinkets.
for when the couetouines of the Priests and the Ignorance of the people joined together, then they invented Purgatory, Masses, Prayer 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 beene Papists.
For if they had not held our Father's in ignorance, keeping them from the word, they would never have been Papists.
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But when they cast a mist before the eyes of men, then the blind fell into the ditch, which doth containe so many grosse corruptions.
But when they cast a missed before the eyes of men, then the blind fell into the ditch, which does contain so many gross corruptions.
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For mine eies haue seene thy saluation.
For mine eyes have seen thy salvation.
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For, &c. Because the holy Ghost by inspiration had dedeclared vnto him that he should not die, till hee had leene Iesus Christ,For, etc. Because the holy Ghost by inspiration had dedeclared unto him that he should not die, till he had leene Iesus christ,
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therefore the same spirit led him to the Temple, and shewed that which it promised and hauing seene the same, he desired and wished to die,
Therefore the same Spirit led him to the Temple, and showed that which it promised and having seen the same, he desired and wished to die,
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and be released from this earthly prison, that he might •iue with God.
and be released from this earthly prison, that he might •iue with God.
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As id•e and euill wishes are vaine, because they are not according to faith, not grounded vpon the word of God,
As id•e and evil wishes Are vain, Because they Are not according to faith, not grounded upon the word of God,
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so though we aske as cunningly as Iacob, and as earnestly as the sonnes of Zebede,
so though we ask as cunningly as Iacob, and as earnestly as the Sons of Zebedee,
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yet if wee aske not in saith according to knowledge, we cannot obtaine. But wee should aske so that we may receiue, that we may not returne empty.
yet if we ask not in Says according to knowledge, we cannot obtain. But we should ask so that we may receive, that we may not return empty.
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Therfore the ground whereon Simeon setled himselfe to wish for death, was, that hee 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 hee 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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and now hee 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,
and 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, and therefore the condition is now performed, let thy promise also be fulfilled:
Now that I see thy salvation according to thy word, and Therefore the condition is now performed, let thy promise also be fulfilled:
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Now let thy seruant depart, &c. For mine eyes, &c. Mine eyes haue seene, &c. Then we see that Christ was no spirit, neither was his body a fantasticall body;Now let thy servant depart, etc. For mine eyes, etc. Mine eyes have seen, etc. 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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Therfore wee see that the words of the Scripture are true, which saith, that Christ was perfect man in all things, sinne 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 like wise ouer Ierusalem. Sometime he thirsted, as at the Well where the woman of Samaria disputed with him:
For he sometime wept, as At the death of Lazarus, and like wise over Ierusalem. Sometime he thirsted, as At the Well where the woman of Samaria disputed with him:
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and also sometime eate, as at Marthaes house, as also among Publicans and sinners, and in euery thing shewed himselfe to be perfect man. Haue seene &c.
and also sometime eat, as At Martha's house, as also among Publicans and Sinners, and 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 and 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 and 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 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 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 sin and sathan by faith & peace towards God through loue.
and he is come that will heal our infirmities, and give strength against since and sathan by faith & peace towards God through love.
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And now, saith hee, I haue embraced him, and thankfully do receiue him. I beleeue, & am perswaded that this is the same Messias, whom the Father promised,
And now, Says he, I have embraced him, and thankfully do receive him. I believe, & am persuaded that this is the same Messias, whom the Father promised,
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and the Prophets fore-told, all Israel longed & expected for, who is the light of the Gentiles, the glory of Israel,
and the prophets foretold, all Israel longed & expected for, who is the Light of the Gentiles, the glory of Israel,
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and the God of the whole world.
and the God of the Whole world.
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So they which loue the truth of God, and waite with desire to bee filled with the knowledge thereof, such shall not die vntill they haue their harts desire with contemplation 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 will stirre vp such of his seruants, as may bee fit instruments to minister the same vnto vs. Iudas indeed died 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 ioy and comfort, when they vnderstood how that he suffered death for loue of them and for their redemption.
and that to their exceeding joy and Comfort, 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 his 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 his Light,
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although they had a mist cast before their eyes? Surely, such died not till 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 hearts. And this is our iudgement concerning them that died 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 likewise as concerning the rest, which thought to be saued by Purgatory and Masses after that they are dead, we say that they which sleep without oyle in their lampes they die ere they are aware of,
And likewise as Concerning the rest, which Thought to be saved by Purgatory and Masses After that they Are dead, we say that they which sleep without oil in their lamps they die ere they Are aware of,
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and ere they wish for it, like the Philistines which sent for Sampson to laugh and mocke at him,
and ere they wish for it, like the philistines which sent for Sampson to laugh and mock At him,
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and to sport themselues, vpon whom the house fell and destroyed them all:
and to sport themselves, upon whom the house fell and destroyed them all:
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or the Egyptians, which thought that the waters had made passage for them aswell as for the Israeliers, both which died in and for their security because they were not watchfull,
or the egyptians, which Thought that the waters had made passage for them aswell as for the Israeliers, both which died in and for their security Because they were not watchful,
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nor prepared against the Lord called them. Haue seene thy saluation.
nor prepared against the Lord called them. Have seen thy salvation.
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Seeing now hee is come for whom Simeon longed, what are the troubles that are past,
Seeing now he is come for whom Simeon longed, what Are the Troubles that Are past,
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and the sorrowes that are come to an end? so when wee haue our desires accomplished, feeling the sound comfort of the Gospel, what should we? how may we thinke, either on the length of time wherein we waited for them,
and 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 tediousnes, or also grieuousnes of the troubles whereby wee haue obtained them. 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 hee saw the land of Canaan:
As Moses died on the mount where he saw the land of Canaan:
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so the godly die in the sight of God, and in the contemplation of his glory,
so the godly die in the sighed of God, and in the contemplation of his glory,
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like Stephen, who at the very instant of his death, saw the heuens open, and Christ Iesu• sitting at the right hand of his Father,
like Stephen, who At the very instant of his death, saw the heavens open, and christ Iesu• sitting At the right hand of his Father,
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and like Simeon here, which desireth to bee loosed, and no doubt shortly died, viewing ioyfully and so thankfully beholding the Lord of life.
and like Simeon Here, which Desires to be loosed, and no doubt shortly died, viewing joyfully 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 neer at hand,
beloved, you Are not ignorant that the great day of the Lord is near At hand,
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and therfore 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, shal sodainly be ouertaken without the wedding garment,
but still sleep without oil in their lamps, shall suddenly be overtaken without the wedding garment,
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and shall be cast into eternall torment for euer. Haue seene, &c.
and shall be cast into Eternal torment for ever. Have seen, etc.
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There be many sights of Christ, all goe not vp to the mount, as Peter, Iames and Iohn, all see not his face with Moses, all sleepe not in his lappe with Iohn, all are not taken vp into heauen like Paul, 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 and John, all see not his face with Moses, all sleep not in his lap with John, all Are not taken up into heaven like Paul, all embrace him not in their arms with Simeon. But as Pleases God,
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so he sheweth himselfe vnto vs, and all that loue him, both see him and embrace him.
so he shows himself unto us, and 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 early,
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 hee calleth late, and there is no houre in the day, wherein he calleth not some to get labour in his Vineyard.
and Some he calls late, and there is no hour in the day, wherein he calls not Some to get labour in his Vineyard.
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To some he sheweth himselfe by Angels, & to othersome by visions.
To Some he shows himself by Angels, & to Othersome by visions.
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Abraham saw three Angels, Lot saw but two, Manoahs wife saw but one, and yet one was enough.
Abraham saw three Angels, Lot saw but two, Manoahs wife saw but one, and yet one was enough.
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It is saide that Abraham saw Christ his daies;
It is said that Abraham saw christ his days;
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but we see him cleerer then Abraham, and cleerer then Iohn, if we beleeue in him as we should.
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 doe 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 wee 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 embrace him that follow him.
they see him that hear him, they embrace him that follow him.
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Heere if they had heard me, I would haue searched Ierusalem with lampes, to see who sitteth in darkenes.
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 embrace Christ which know him not? and all 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? and all through ignorance, having not the means to see him,
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because their leaders are either blind guides, sleepy watchmen, or hireling sheepheards.
Because their leaders Are either blind guides, sleepy watchmen, or hireling shepherds.
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And surelie it is a wofull case, when shepheards goe to taske, and let their owne sheepe alone summer & winter.
And surely it is a woeful case, when shepherds go to task, and let their own sheep alone summer & winter.
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They sheare them, but neither summer nor winter doe 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 and his saluation, when they are so debarred of the wholesome food,
How should those people under their charge see christ and 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 that nourisheth the soule vnto saluation? and how many bee there that are as old as Simeon, and 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 that Nourishes the soul unto salvation? and how many be there that Are as old as Simeon, and 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 embrace 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 & put it off from their youth to their middle age, from their middle age to their old age, from their old age to death,
and Therefore they defer that & put it off from their youth to their middle age, from their middle age to their old age, from their old age to death,
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and so they can haue no leasure in all their life to embrace him.
and so they can have no leisure in all their life to embrace him.
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But to such as doe 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 leasure to doe euill 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 leasure in all our life long to doe 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: A dainty was prepared for you, and you let the strangers take it from you;
I have somewhat to say to you of this parish: A dainty was prepared for you, and you let the Strangers take it from you;
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you were required to a fast, and you did feast your selues;
you were required to a fast, and you did feast your selves;
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you were required to come & pray vnto the Lord, and to humble your selues in his sight, that he may turne away his wrath from you,
you were required to come & pray unto the Lord, 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 empty, for your parts, and your shoppes were as open & you were about your merchandize, forsaking God,
and you let the Temple stand open, and empty, for your parts, and your shops were as open & you were about your merchandise, forsaking God,
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and seeking to winne the vniust Mammon, and the vanities of the world. Thy saluation.
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 and eternall God.
He Come not by Angels, or by men, or by any other means, but only from the alone and Eternal God.
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He calleth him thy saluation, for his name was not giuen him by Ioseph, nor by Marie,
He calls him thy salvation, for his name was not given him by Ioseph, nor by Marie,
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but by the Angell of God, signifying that he was come from heauen.
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 vppon him when he was baptized, the Angels ministred vnto him in the wildernes, his enemies subscribed vnto him vpon the Crosse, the Virgin trauailed, the starre 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 travailed, the star walked, the Wise men Come out of Far Countries to worship him.
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Then is not this Iehouah the mighty God, whose birth is glorious, whose life is famous, which death is meritorious? None can take vpon him the authoritie of God,
Then is not this Jehovah the mighty God, whose birth is glorious, whose life is famous, which 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, beeing 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 diuels, with all the euils spirits doe obey his voyce at whose name all knees shall bow.
yea the very Devils, with all the evils spirits do obey his voice At whose name all knees shall bow.
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He came not to bring health, wealth, pleasures or profits, 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;
then Multitudes of worldlings would have followed him;
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but hee came to bring saluation, righteousnes, peace, truth, and life, therefore few care for him.
but he Come to bring salvation, righteousness, peace, truth, and life, Therefore few care for him.
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Hee came to saue sinners, not all sinners, not euery one that sayeth Lord, Lord, but he came to saue penitent sinners, which turne vnto God by their repentance.
He Come to save Sinners, not all Sinners, not every one that Saith Lord, Lord, but he Come to save penitent Sinners, which turn unto God by their Repentance.
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Therefore he praieth 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 choake it, and what comfort hath the Lillie among thornes? Therfore wisedom 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 seek me before I come, you shall seeke me, but shall not find 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 he leaueth bound in the chaines of their iniquity, to be tormented of him which had tempted them thereunto, whose will they alwaies endeuoured to fulfill, and not the Lords;
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 writing their condemnation, and another catching them by the hairy scalp which maketh all their ioynts to tremble,
and he shows them a hand upon the wall writing 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 despair, and he saith vnto them;
and their hearts to despair, and he Says unto them;
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What dost thou heere without thy wedding garment? How darest thou come to steale the childrens bread? The Spirit of Saul worketh in him, in his bed,
What dost thou Here without thy wedding garment? How Darest thou come to steal the Children's bred? The Spirit of Saul works in him, in his Bed,
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and euery where, and he calleth for the Harpe of Dauid to comfort his heart which cannot be comforted.
and every where, and he calls for the Harp of David to Comfort his heart which cannot be comforted.
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And this spirit saith to Iudas; Thou hast betraied the Lord, and crucified him, therefore goe and hang thy selfe:
And this Spirit Says to Iudas; Thou hast betrayed the Lord, and Crucified him, Therefore go and hang thy self:
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for euen at the preaching of saluation, the horrour of damnation, the marke of Caine 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 saluation, chewing the cud, and 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, and 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, O what a good banquet we haue had this day! what delicious dainties hath God feasted vs with!
and they say, Oh 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 loaden to the hiue, and goeth longer in the strength thereof then Elias did. Thy saluation.
and so the Bee Goes loaded to the hive, and Goes longer in the strength thereof then Elias did. Thy salvation.
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The onely Sauiour is heere called saluation it selfe:
The only Saviour is Here called salvation it self:
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for if he were called a bare Sauiour only, then you might likely vnderstand by some other Sauiour;
for if he were called a bore Saviour only, then you might likely understand by Some other Saviour;
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but heere is he is called saluation it selfe, to shew that there is no other.
but Here is 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 waies 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 merits, 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 doe in his own office, for they haue other saluations to flee vnto:
as though christ had least to do in his own office, for they have other salvations to flee unto:
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They will haue it, but they will buy it, and what will they giue for it? Why, they will fast so many daies, goe so far on pilgrimages, hire Priests to say so many Masses, build so many Abbies,
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 Money to the Monks and Friers.
and give so many sums of Money to the Monks and Friars.
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Therefore the Scripture goeth against them, and dishonours their shamelesnesse, who (like Nimrod, that heaping stone vpon stone, would haue built vp to heauen) heape sinne vpon sinne,
Therefore the Scripture Goes against them, and dishonours their shamelessness, who (like Nimrod, that heaping stone upon stone, would have built up to heaven) heap sin upon sin,
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and euerie houre, some one heresie or superstition groweth vp from this filthy 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 only 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 again 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 he 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 wish them therefore to say as Iosephs brethren did, that they haue their corne for nothing, and their mony too:
I would wish them Therefore to say as Joseph's brothers did, that they have their corn for nothing, and their money too:
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let them I say be content and reioyce, to say, that they haue mercy for nothing, and their works 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 wonne by mens works, because they profit not him, but themselues.
For God cannot be won 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 sinne,
There is no water can wash Naaman but Iordan, no water can wash the leprosy of sin,
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but the blood of the Lambe. By this the Israelites were saued when the destroyer passed by.
but the blood of the Lamb. By this the Israelites were saved when the destroyer passed by.
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By this the Lord knoweth vs to bee 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:
He is also called the Way, the truth, and the life:
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for that life which wee haue, is but a sparke and shadow of life, but he is the true and eternall life.
for that life which we have, is but a spark and shadow of 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 trueth, 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 wisedome, righteous without righteousnes, 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 wisedome, 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 lead vs through the wildernes.
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 led us through the Wilderness.
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But as the riuer Siloa runneth through all the land of Iudea, and watereth the whole Citie of God:
But as the river Siloa Runneth through all the land of Iudea, and Waters the Whole city of God:
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so Christ doth shew himselfe all in all, & all-sufficient in mercy to saue and blesse all his Church with spirituall gifts.
so christ does show himself all in all, & 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 despaire? 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 he hath fulfilled the Law. Shall wrath? No, for he hath troden the wine-presse 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 sweet saying of one at his death:
Therefore it was a sweet saying of one At his death:
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VVhen mine iniquity is greater then thy mercy, O God, then will I feare and despaire.
When mine iniquity is greater then thy mercy, Oh God, then will I Fear and despair.
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Saluation is borne, therefore we were all in the state of condemnation before: light is come, therefore we sate all in darkens before:
Salvation is born, Therefore we were all in the state of condemnation before: Light is come, Therefore we sat all in darkens before:
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glory is come, therefore we were all loaden with shame before: life is come, to shew that we were all dead in sinne before.
glory is come, Therefore we were all loaded with shame before: life is come, to show that we were all dead in sin before.
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Life is come, and light and saluation: life to the dead, light to the blind, and saluation to the damned.
Life is come, and Light and salvation: 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 all damned fire-brands of hel, 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 bee thankfull 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 disproued, that Niniuch might be saued, though Ionah would not. Thy saluation.
I would feign be disproved, that Ninjuch might be saved, though Jonah would not. Thy salvation.
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This word saluation is a sweet word, yea the sweetest word in all the scripture, and yet many despise this worthy 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. O Lord what is man that thou art so mindfull of him!
Because they know not the valve thereof. Oh Lord what is man that thou art so mindful of him!
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O man, what is God that thou art so vnmindfull of him!
O man, what is God that thou art so unmindful of him!
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If a friend had giuen vs any thing, we would haue thanked him heartily for it, 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 thanks.
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 out water againe, and let our stony hearts powre forth streames of teares in vnfained repentance.
Now Therefore let the rock gush out 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,
We have all called upon you, but none Regardeth us, as though God were as Baal,
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and as though Diues felt no paine, nor Lazarus ioy, but all were forgotten.
and as though Diues felt no pain, nor Lazarus joy, but all were forgotten.
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Many times Christ commeth into the Temple, and there is scarce 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 our selues, we should haue perished long ere this,
If God had not loved us better then we loved our selves, 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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Wee are inuited to a banquet, he who calleth vs to it, is God. What is the banquet? Saluation.
we Are invited to a banquet, he who calls us to it, is God. What is the banquet? Salvation.
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VVho are the guests? The Angels and the Saints. What is the fare? Ioy, peace, righteousnesse;
Who Are the guests? The Angels and the Saints. What is the fare? Joy, peace, righteousness;
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this is the fare, and we inuite you euerie one:
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 wnat of knowledge, haue despised this holy banquet;
yet who will come At our bidding? Some for want of faith, Some for want of love, Some for wnat of knowledge, have despised this holy banquet;
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yet vnto this art thou called still, O soule vnworthy to be beloued. FINIS.
yet unto this art thou called still, Oh soul unworthy to be Beloved. FINIS.
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THE SECOND SERMON OF THE SONG OF old father Simeon.
THE SECOND SERMON OF THE SONG OF old father Simeon.
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Thy saluation, which thou hast prepared before the face of all the people, a light to bee reuealed to the Gentiles,
Thy salvation, which thou hast prepared before the face of all the people, a Light to be revealed to the Gentiles,
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and the glorie of thy people Israel.
and the glory of thy people Israel.
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THy saluation. This word saluatiis a sweete word, and holds mee to it like an Adamant;THy salvation. This word saluatiis a sweet word, and holds me to it like an Adamant;
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for when J thought to proceede, this word said vnto me, stay here, teach this, and teach all, learne this, and learn all:
for when J Thought to proceed, this word said unto me, stay Here, teach this, and teach all, Learn this, and Learn all:
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for it is the pith of all the mercies of God towards 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 should despaire, and because it is impossible to bee 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 onely in him. Christ can doe 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 hee 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 therefore his Name was not giuen him after the manner 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 Virgin, the Oracles, the Babes, the Sheepheards, the Staire, the Wise-men, the voice of the Crier, the diuels, the leapers, the sicke, the dead, the earth-quake, the Sunne, the Moone,
The Virgae, the Oracles, the Babes, the Shepherds, the Stair, 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 doe 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 minde.
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 liberty, but he came to bring the spiritual 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 jewell, 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 men 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 plants grow not on euery ground.
these plants grow not on every ground.
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Who would be vnthankfull if hee knew what the Lord giues and what he forgiues? Hee 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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Doe you not maruel how you can offend this Lord willingly, which hath done so much for you? Heere I reprooue vnthankfulnes, securitie and negligence, striuing as it were to crucifie Christ againe,
Do you not marvel how you can offend this Lord willingly, which hath done so much for you? Here I reprove unthankfulness, security and negligence, striving as it were to crucify christ again,
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as the wicked Jewes did, who neuer prospered since the time that they said; His blood bee vpon vs, and vppon our seede.
as the wicked Jews 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 foone as he saw him, embraced him, and reioyced ouer him.
They were not like Simeon, who as foone as he saw him, embraced him, and rejoiced over him.
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There is no shew of grace in themwhich shew no liking of godlines, neither in themselues nor in others:
There is no show of grace in themwhich 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 builde an Arke vntill the flood come, no man will seeke for corne vntil the famine come,
No man will build an Ark until the flood come, no man will seek for corn until the famine come,
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and scarce Lot will bee gone out of Sodome before the time of execution of Gods wrath doe 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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Wee preach vnto you, and call vpon you, wee haue euen wearied our selues among you, wee haue reprooued 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 wee must still reprooue you vntill you amend:
and we must still reprove you until you amend:
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now therefore, if there bee any grace in you, if ye haue any knowledge, any feare of God in you,
now Therefore, if there be any grace in you, if you have any knowledge, any Fear of God in you,
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if you haue any goodnes in you, if you haue any leasure to bee saued, turne backe now from doeing 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 limbes out of the clouches of the Serpent, for verilie we haue not done so well in this city 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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1048
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, vsury,
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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1049
and wrong? Surely they that haue done thus are monsters, I cannot see him, he walkes 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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1050
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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1051
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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1052
& of all whosoeuer throughout the world doe beleeue the gospell, and liue in obedience thereof,
& of all whosoever throughout the world do believe the gospel, and live in Obedience thereof,
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1053
and withall, that hee suffering for sinfull and wretched man, was a conqueror ouer hell and all euill and hath ouercome death.
and withal, that he suffering for sinful and wretched man, was a conqueror over hell and all evil and hath overcome death.
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1054
The Scribes were against him, the Pharises were against him, the Rulers band thēselues against him, the Atheists against him,
The Scribes were against him, the Pharisees were against him, the Rulers band themselves against him, the Atheists against him,
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1055
and all the spitefull and enuious Iewes against him, whose birth was base, whose life was contemptible,
and all the spiteful and envious Iewes against him, whose birth was base, whose life was contemptible,
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1056
and whose death was ignominious, but God was with him, & in him, by whose power he ouercame them all,
and whose death was ignominious, but God was with him, & in him, by whose power he overcame them all,
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1057
and so became the saluation of God. Dauid being to encounter with Goliah, Saul tooke and put on him his owne harnesse,
and so became the salvation of God. David being to encounter with Goliath, Saul took and put on him his own harness,
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1058
but hee could not weare it, it was too heauy for his little bodie, therefore he tooke nothing but a staffe,
but he could not wear it, it was too heavy for his little body, Therefore he took nothing but a staff,
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1059
and a few stones in a scrippe, and so Dauid slew the pride of the Philistines, and the feare of Israel.
and a few stones in a scrip, and so David slew the pride of the philistines, and the Fear of Israel.
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1060
And euen thus the Lord set his sonne to fight with the Prince of this world, not with swords and targets, bowes and bills,
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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1061
but with the word and spirit 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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1062
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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1063
He speakes this to the end that the eies 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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1064
as the eies of all Israel were fixed vpon the brasen Serpent in the wildernesse, that when they be stinged with the sting of that fierie serpent which deceiued our forefathers, they may flie vnto him for help, lost they perish in their sinne,
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, lost they perish in their sin,
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1065
& their blood bee on their owne heads. Which thou hast prepared.
& their blood be on their own Heads. Which thou hast prepared.
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1066
He was prepared long agoe, as it doth most plainely 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 and 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 and Ascension into heaven;
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1067
all these were foreshewed and fore-told long before they came to passe.
all these were foreshowed and foretold long before they Come to pass.
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1068
Therfore some said, Who is this that is so often spoken of by the Prophets? Who is this that can doe many miracles that the Scribes and Pharises cannot doe? that can raise the dead, that can cease the windes, that can calme the waters:
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:
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1069
at whose suffering the earth quaked, the Sunne hid his face, darknes came ouer all:
At whose suffering the earth quaked, the Sun hid his face, darkness Come over all:
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1070
and beeing dead, rose againe by his owne power, and ascended into heauen in the sight of a great multitude? How can it be then but it must be knowne before the face of all people, which was so manifest by dreames, by visions, by oracles, by power;
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;
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1071
by authority, and euery thing? For there was nothing which had not a tongue to speake for God.
by Authority, and every thing? For there was nothing which had not a tongue to speak for God.
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1072
Euery thing was prepared for him before hee came to bee reuealed: hee 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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1073
hee came not in the ending, that wee 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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1074
He came not in the beginning, because that such a Prince as hee should haue many banners and triumphs before him.
He Come not in the beginning, Because that such a Prince as he should have many banners and Triumphos before him.
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1075
Hee came not in the beginning, because the eies of faith should not bee dazeled in him,
He Come not in the beginning, Because the eyes of faith should not be dazzled in him,
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1076
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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1077
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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1078
Hee came not in the beginning, because if he had come before man had sinned, man would haue acknowledged no neede of a Physitian;
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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1079
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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1080
for when they were cast out of Paradise they ranne 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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1081
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 righteousnes, perfect iustice, perfect truth, signifying thereby, that not withstanding 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 not withstanding he Come in the perfect age thereof,
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1082
yet he found all things vnperfect.
yet he found all things unperfect.
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1083
The Iewes thought that he should come like some great Prince, with pompe and glory, which was a carnall conceite,
The Iewes Thought that he should come like Some great Prince, with pomp and glory, which was a carnal conceit,
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1084
for heerein they were meruailously deceiued, his father was but a poore Carpenter, and his mother but a simple woman,
for herein they were marvelously deceived, his father was but a poor Carpenter, and his mother but a simple woman,
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1085
and he a silly babe wrapt in clouts.
and he a silly babe wrapped in clouts.
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1086
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 worthy 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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1087
Ignorance sate in the chaire, deceit gaue the sentence, and cruelty executed him with the most painfull and shamefull death of the crosse.
Ignorance sat in the chair, deceit gave the sentence, and cruelty executed him with the most painful and shameful death of the cross.
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1088
O that your eies doe not dazell, and your eares tingle, and your hearts meruaile at this dealing of theirs to our louing Sauiour, which came to saue them that 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 that would,
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1089
and specially in that now you see, that he abased himselfe for our sakes. euen to the vttermost!
and specially in that now you see, that he abased himself for our sakes. even to the uttermost!
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1090
O wonderfull thing to thinke of? Jf you would marke, J 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,
O wonderful thing to think of? If you would mark, J 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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1091
and eate your fill of the tree of life, and the Lord will goe home with you, embrace 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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1092
and he will dwell with you for euer.
and he will dwell with you for ever.
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1093
But you that come hither for fashion sake, either to see or to bee seene, to finde fault with some-what,
But you that come hither for fashion sake, either to see or to be seen, to find fault with somewhat,
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1094
or to make an hypocriticall shew of godlinesse where there is none: I tell you, that comfort shall shake hands with you at the dore:
or to make an hypocritical show of godliness where there is none: I tell you, that Comfort shall shake hands with you At the door:
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1095
marke it, and you shall see that my words are true. Shew me what it is that is better then saluation.
mark it, and you shall see that my words Are true. Show me what it is that is better then salvation.
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1096
I would haue none of you to bee damned if I might preuen it, not so much as a peece of you to be giuen vnto sathan,
I would have none of you to be damned if I might preuen it, not so much as a piece of you to be given unto sathan,
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1097
therefore I would J knew that stone that would kill Goliah, for I would strike it with my might into his temples.
Therefore I would J knew that stone that would kill Goliath, for I would strike it with my might into his Temples.
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1098
If you will, you may be saued, and the Lord will one day put those words into my mouth that will touch your hearts.
If you will, you may be saved, and the Lord will one day put those words into my Mouth that will touch your hearts.
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1099
Therefore now arise, kisse and embrace the sweet 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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1100
for then the Lord wil knocke at your hearts, and if you wil 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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1101
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 will not learne now, it will neuer learne to come vnto God by repentance and amendment, that they may learne to kisse the sonne lest hee be angry,
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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1102
and so they perish in his wrath like Sodome.
and so they perish in his wrath like Sodom.
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1103
Hee 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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1104
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 fufill their ioyes through Christ, yet not when wee will, but according to his owne good pleasure and when he thinketh good.
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.
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Therefore stay Helias, anon the Rauens wil bring thee meat, and thou shalt haue enough. Anon Moses will deliuer Israel.
Therefore 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, and hath beene long since with fulnesse of knowledge,
So salvation is already prepared of God, and hath been long since with fullness of knowledge,
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and al excellent gifts, and he will giue them to vs when hee seeth good. But wee are like whining children, that will not stay vntill their milke bee 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 until 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 wee would haue the knowledge of God and liberty before wee 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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Wee would know the high mysteries and deepe counsels of God, before wee know our selues;
we would know the high Mysteres and deep Counsels of God, before we know our selves;
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we would haue the liberty of the Gospel, when we know no way how to vse it but in security.
we would have the liberty of the Gospel, when we know no Way how to use it but in security.
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But the Lord, hee 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 hee 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 Israel. 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 hee became man, which raigned before in Paradise.
why he became man, which reigned before in Paradise.
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VVhat mooued God to leaue his ioy and his blisse, and suffer more then all the world could suffer together? A great cause it is that would make a king leaue his kingdome and fal to beggerie.
What moved God to leave his joy and his bliss, and suffer more then all the world could suffer together? A great cause it is that would make a King leave his Kingdom and fall to beggary.
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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 other 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 other Causes Simeon shows why this Messias Come from heaven.
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The first, that he might enlighten the Gentiles, which sate in darknesse:
The First, that he might enlighten the Gentiles, which sat in darkness:
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and the second, that he might be the glory of Israel, which gloried in their sacrifices,
and the second, that he might be the glory of Israel, which gloried in their Sacrifices,
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and in their ceremonies, and so had no glorie before he came, but were like the Moone when the Sunne doth shine vpon it,
and in their ceremonies, 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 despised Leah, and became barten. And they despised the Gentiles light; like that sonne which was angry because his lost brother came home againe;
or like Rachel which despised Leah, and became Barten. And they despised the Gentiles Light; like that son which was angry Because his lost brother Come home again;
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or like those labourers which checked the Lord of the vineyard, because he gaue vnto the other labourers as much as hee gaue vnto them.
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 fruitfull.
But the Gentiles Are like Leah, who being despised became fruitful.
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Simeon did reioyce in Christ, not onely for that hee was the glory of Israel, but also for that he was the light of the Gentiles.Simeon did rejoice 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 bee glad,
Shall the head be sorrowful Because the hand is well? Nay rather the hand should be glad,
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because the head is well, and the head because the hand is well.
Because the head is well, and the head Because the hand is well.
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The father should be glad because his sonne is stronger then himselfe, the mother should be gladde because her daughter is wiser then her selfe, the brother should bee 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 himselfe: the mistresse should reioyce, because her maid is a better huswife then her selfe.
Because his brother is Richer then himself: the mistress should rejoice, Because her maid is a better huswife then her self.
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But we enuie our brethren and our neighbours, because they are better then we, and because God hath blessed them with temporall or spirituall things 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 we see that they have learning, then we envy them for their learning;
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if he haue more gifts, wee enuy him for his gifts, if he haue more knowledge, wee enuy him for his knowledge,
if he have more Gifts, we envy him for his Gifts, if he have more knowledge, we envy him for his knowledge,
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if he haue more zeale, we enuy them for his zeale, if he haue more riches, we enuy him for his riches,
if he have more zeal, we envy them for his zeal, if he have more riches, we envy him for his riches,
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and how can we reioice when euery bodyes good is our euill and euery bodies ioy is our sorrow? But fixe your eies vpon Christ alone,
and how can we rejoice when every bodies good is our evil and every bodies joy is our sorrow? But fix your eyes upon christ alone,
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and he 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 gladnes; 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 liberality, 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 ioy in Christ alwayes and in all things then the richest,
so christ is all in all unto the godly, and they have more joy in christ always and in all things then the Richest,
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and most glorious and sumptuous prince in the world; then Salomon himselfe had in worldly riches, honours, pleasures, ioy, ease or felicity.
and most glorious and sumptuous Prince in the world; then Solomon himself had in worldly riches, honours, pleasures, joy, ease or felicity.
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For the wicked which put their trust in riches, and make them gods of gold 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 do 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 deceit, all false and indureable like the grasse, greene in the morning, and withered ere night.
for all the peace, the mirth, and sport they have is but deceit, all false and indureable like the grass, green in the morning, and withered ere night.
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But when the Lord doth knocke at their hearts & strike them with a feeling of their horrible transgressions,
But when the Lord does knock At their hearts & strike them with a feeling of their horrible transgressions,
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as no doubt hee 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 dead, in plenty my soule wanteth all things wherein it should reioyce, it is destitute of all comfort, and possessed with all slauish feares;
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, and possessed with all slavish fears;
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like Caine, who being Lord of all the earth, yet had no ioy in it when God had once forsaken him.
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 subiects? So then we see that perfect ioy can be had in nothing but in God, and in Jesus Christ.
and then who had more joy, Saul the King, or David the Subjects? So then we see that perfect joy can be had in nothing but in God, and in jesus christ.
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Wherefore as by the streame you may be led to the fountaine, euen so let the ioy 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 starre, 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 wee haue found him, there is no rest for vs, wee shall bee like the restlesse Doue, which fluttered about,
and if we rest not in him when we have found him, there is no rest for us, we shall be like the restless Dove, which fluttered about,
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and found no rest any way, till she returned to the Arke:
and found no rest any Way, till she returned to the Ark:
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but wee seeme as though we sought him and found him, when as we doe but play the hypocrites.
but we seem as though we sought him and found him, when as we do but play the Hypocrites.
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Salomon saith that the waies of the whore are prosperity and welfare, for she euer putteth on a vizard, that she might not be knowne to bee so vile as she is:
Solomon Says that the ways of the whore Are Prosperity and welfare, for she ever putteth on a vizard, that she might not be known to be so vile as she is:
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so vnder the colour of goodnes euill is alwaies lurking.
so under the colour of Goodness evil is always lurking.
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Therefore also is Christ called the light, because wee should 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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and that wee should forsake all our lights which are but darknesse, and cleaue vnto his light, which is the true light indeede.
and 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 Gentles, &c. He came to lighten the Gentiles, and they receiued 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 fruitfull, or the prodigall sonne returne home againe? It is like as if one Owle should be 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 one 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 young 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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1165
and when the Iewes did oppresse him, condemne him, and crucifie him, then were his armes spread vnto the whole world.
and when the Iewes did oppress him, condemn him, and crucify him, then were his arms spread unto the Whole world.
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1166
When the guests would not come, then hee sendeth into the high waies, to compell others that would 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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1167
Comfort is on foote, and that which will come, shall come, &c. The Queene of Saba came from the vttermost part of the earth to heare Salomons wisedome,
Comfort is on foot, and that which will come, shall come, etc. The Queen of Saba Come from the uttermost part of the earth to hear Solomon's Wisdom,
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1168
and the wisemen came from the East to see Jesus Christ:
and the Wise men Come from the East to see jesus christ:
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1169
but we may say, the Lord was heere in the Temple, and I was in my shoppe, selling and buying, lying, deceiuing, and swearing.
but we may say, the Lord was Here in the Temple, and I was in my shop, selling and buying, lying, deceiving, and swearing.
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1170
Well, when hee comes backe againe, I will be better acquainted 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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1171
Let vs build a chamber for the man of God: then we should build an house.
Let us built a chamber for the man of God: then we should built an house.
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1172
Zaccheus climbed vp into a tree to see our Sauiour, and the Lord seeing his diligence, called him;
Zacchaeus climbed up into a tree to see our Saviour, and the Lord seeing his diligence, called him;
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1173
Zaccheus, come downe, for I will dine at thy house this day, and that was a ioyfull day with Zaccheus,
Zacchaeus, come down, for I will dine At thy house this day, and that was a joyful day with Zacchaeus,
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1174
for then saluation came into his house, and vpon all his family:
for then salvation Come into his house, and upon all his family:
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1175
he gaue the Lord a feast, and the Lord made him a farre 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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1176
and so for his zeale and endeuour 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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1177
Haue an eye to the future tense, that which is not, shall be. As for example, Salomon was wise, but he is foolish;
Have an eye to the future tense, that which is not, shall be. As for Exampl, Solomon was wise, but he is foolish;
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1178
Sampson was strong, but hee is weake; Iudas was a Preacher, but he is a traitour;
Sampson was strong, but he is weak; Iudas was a Preacher, but he is a traitor;
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1179
Paul was a persecutor, but he is a Preacher; Peter was a denier of Christ, but now he is a bold professour of Christ;
Paul was a persecutor, but he is a Preacher; Peter was a denier of christ, but now he is a bold professor of christ;
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1180
Moises was learned in the wisedome of the Egyptians, but now he is learned in the wisedome of God, by which the wisedome of the Egyptians is made but meere foolishnesse in the sight of God.
Moses was learned in the Wisdom of the egyptians, but now he is learned in the Wisdom of God, by which the Wisdom of the egyptians is made but mere foolishness in the sighed of God.
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Others, as heathen philosophers, Plato, Aristotle, Cato, Crates, and such like, were counted very 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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1182
yea they wrote so many books full of wisedome, and also adorned with notable sentences and witty sayings, that one would thinke all wisdom 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 maners, counsels and policies:
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,
yet for my part I have neither seen nor herd of any such, being wise in worldly things,
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and without the wisedome of God, but that they haue committed some notorious foolishnesse in the sight of all men,
and without the Wisdom of God, but that they have committed Some notorious foolishness in the sighed of all men,
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1186
like Achitophel, 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;
like Ahithophel, 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 end of him, he hanged himselfe, and all for the want of the knowledge of God.
and yet see the end of him, he hanged himself, and all for the want of the knowledge of God.
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1188
It had bin better therefore for him to haue had more wisedome and lesse wit.
It had been better Therefore for him to have had more Wisdom and 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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and so wee see that the end of the worldlie wisedom is meere foolishnesse, and the foolish haue more peace then the wise:
and so we see that the end of the worldly Wisdom is mere foolishness, and the foolish have more peace then the wise:
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1191
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, because they knew not how to vse it, and therefore vnreuerently abused it.
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, 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 profunditie of wit, to gaine craftilie,
For if your Wisdom consist in eloquence of words, in profundity of wit, to gain craftily,
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1193
and spend warily, to inuent lawes, to expound riddles, and interpret dreames, to tell fortunes, and prophecie of matters by learning:
and 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 wisedome 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, doe vs no more good then their witte did these Philosophers, which notwithstanding sate in darknes.
for all these without the Fear of God, do us no more good then their wit did these Philosophers, which notwithstanding sat in darkness.
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And I am afraid though Christ broght light vnto the Gentiles, yet it may be said, that the Gentiles sit in darknesse still, sauing a few Leuites scattered vpon the mountaines,
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 Levites 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 Assirians Nesroch, the Jsraelites worshipped a calfe, Ahaziah worshpiped Belzebub, the Moabites worshipped Chamos, the Samaritanes did worship vnto Baal: so the philistines worshipped Dagon, the Ephesians worshipped Diana, the Assyrians Nesroch, the Israelites worshipped a calf, Ahaziah worshpiped Belzebub, the Moabites worshipped Chemosh, the Samaritans did worship unto Baal:
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so the truth to such seemeth falshood, and error seemeth truth.
so the truth to such seems falsehood, and error seems truth.
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As for example, that the word should be made of nothing, that the Word became flesh that God and man was ioyned together in one person, that one man may be righteous in the righteousnesse of another;
As for Exampl, that the word should be made of nothing, that the Word became Flesh that God and man was joined together in one person, that one man may be righteous in the righteousness of Another;
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which is Christ, and that the dead shall rise againe: these seemed foolishnes vnto the Gentiles, neither could they beleeue them.
which is christ, 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 Gentiles 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 bound 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 faine for want of better lodging to enter into swine. Heeretofore, whereas one followed God, a thousand followed Baal;
so that the Devil is feign for want of better lodging to enter into Swine. Heretofore, whereas one followed God, a thousand followed Baal;
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But now Kings and Princes lift vp their heads, desiring Christ to raigne with them and in them.
But now Kings and Princes lift up their Heads, desiring christ to Reign with them and in them.
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Heeretofore we made our selues like the wounded man, we were spoiled, we were stript naked,
Heretofore we made our selves like the wounded man, we were spoiled, we were stripped naked,
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and wee were bathed in our blood, being full of wounds;
and we were bathed in our blood, being full of wounds;
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but now Christ hath furnished vs, he hath washed vs, hee hath cloathed vs, and wee are now become true Israelites:
but now christ hath furnished us, he hath washed us, he hath clothed us, and we Are now become true Israelites:
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1211
vs, which were the vile and wilde Oliues, hee hath grafted vpon the true Oliue, and planted vs in a fruitfull soile.
us, which were the vile and wild Olive, he hath grafted upon the true Olive, and planted us in a fruitful soil.
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And what cause can we shew for this, but onely mercie? For heeretofore wee 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 wisdome of God in these dayes 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 yee deserue to bee called the foolish Nation againe, then yee are most vnhappy and most cursed.
but if ye deserve to be called the foolish nation again, then ye Are most unhappy and most cursed.
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So now we haue heard, that the Lord doth reueale his counsell vnto his Prophets,
So now we have herd, that the Lord does reveal his counsel unto his prophets,
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and how the glorie of Israel 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 the cause why: because the Iewes reiected their owne saluation.
And you have the cause why: Because the Iewes rejected their own salvation.
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You haue heard that the cause was onely his mercy and his loue, because mercy cannot containe it selfe within Ierusalem. A light to be reuealed to the Gentiles,
You have herd that the cause was only his mercy and his love, Because mercy cannot contain it self within Ierusalem. A Light to be revealed to the Gentiles,
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and the glory of thy people Israel.
and the glory of thy people Israel.
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You haue heard why Christ is called light, why hee is called the light of the Gentiles,
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 blessing, and why the Gentiles did change darkenes for light,
why the Lord did change a curse into 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 houses,
Then the Gentiles received more grace then they desired, for the Lord Come uncalled unto their 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, & my grace: and Christ is our saluation, your saluation, and my saluation.
christ is our grace, your grace, & my grace: and christ is our salvation, your salvation, and my salvation.
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Hee came vnto the Iewes, & for the Iewes, and yet his comming vnto the Gentiles, was better then to the Iewes.
He Come unto the Iewes, & for the Iewes, and yet his coming unto the Gentiles, was better then to the Iewes.
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Hee came into the world when the world did abound in all wickednesse, and saued vs when wee 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 would come to bring saluation, to redeeme our lost soules euen (as it were) against our wils:
Wonder At this you that wonder At nothing, that the Lord would come to bring salvation, to Redeem our lost Souls even (as it were) against our wills:
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so that now wee would not bee as wee were for a thousand worlds.
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, and is wonderfull, who heard of their reiection, and of our conuersion,
The blindness of the Iewes was, and is wonderful, who herd of their rejection, and 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 should haue saued them, shiuered them in peeces, wherein was shewed their wonderfull blockishnes, hauing it so often fore-tolde by their Prophets, figured in their lawe, shadowed in their sacrifices,
Therefore the Rock, which should have saved them, shivered 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 sabbath to sabbath.
and read in their Churches from Sabbath to Sabbath.
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Euery thing that cōmeth to passe in Churches, in Common-weales, in Cities, in Countries, in Kingdomes, and in Prouinces;
Every thing that comes to pass in Churches, in Commonweals, in Cities, in Countries, in Kingdoms, and in Provinces;
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these are all fore-tolde in the Scriptures, and yet none do vnderstand it, sauing a few chosen ones whom God loueth:
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 darknesse of popery, the light of the Gospell, the conuersion of the Gentiles,
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:
and the rejecting of the Iewes:
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all these are set downe in the Scriptures, and yet wee cannot vnderstand it, though wee heare it day by day,
all these Are Set down in the Scriptures, and yet we cannot understand it, though we hear it day by day,
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because wee doe not giue our mindes to vnderstanding. Such hearers shall stand in a maze before the righteous and terrible throne of God:
Because we do not give our minds to understanding. 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 vproare, and they shall stand quaking;
the dead shall rise, the trump shall blow, and all the world shall be in an uproar, and they shall stand quaking;
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when their hearing without profiting shall bee laid to their charge, and they shall say: O wee haue knowne no such thing:
when their hearing without profiting shall be laid to their charge, and they shall say: Oh 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 heed how we 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 cometo passe as it is fore-told in the scriptures, then we must say as Christ said. This prophecie is fulfilled;
Now when we see any thing cometo pass as it is foretold in the Scriptures, then we must say as christ said. This prophecy is fulfilled;
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for all things that are written, are come to Scriptum est, & factum est, that is,
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 doeth it come to passe.
as sure as it is written, so surely doth it come to pass.
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It prophecieth nothing but that which truely 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 adorned with Scriptures,
and the more to be believed it is. Like a Jewel that is beset with pearl, so is our calling adorned with Scriptures,
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for so doeth God tender our calling, which is often in his mouth, and wee so often in his remembrance, that hee speaketh of vs in euerie booke throughout the whole Scriptures,
for so doth God tender our calling, which is 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 kinde spouse whose loue is in a strange countrey, and he delighteth himselfe with thoughts and meditations of her:
like a kind spouse whose love is in a strange country, and he delights himself with thoughts and meditations of her:
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so hee did long vntill the Gentiles were come to him againe, like the prodigall child, whose Father did long vntill hee had embraced 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 hee? 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 golde ring on his finger, and his fare shall bee the daintiest morsell. And thus God longeth for our saluation, and hee knocketh at our doores;
and my gold ring on 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 heere? is loue heere? 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 sometime to speake plainely and familiarly one to another, sometime by darke speeches and riddles, sometime by letters, sometime by dumbe shewes and signes,
And as love makes lovers sometime to speak plainly and familiarly one to Another, sometime by dark Speeches and riddles, sometime by letters, sometime by dumb shows and Signs,
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and sometime to hide themselues one from another:
and sometime to hide themselves one from Another:
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So our God speaketh sometime plainely to his Church, sometime darkely and mystically, sometime hee turneth his face from his Church and deere spouse,
So our God speaks sometime plainly to his Church, sometime darkly and mystically, sometime he turns his face from his Church and deer spouse,
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as though hee would not speake vnto her for loue, as appeareth in the booke of the Canticles.
as though he would not speak unto her for love, 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 type or figure was Caine and Abel:
Of the casting off of the Iewes, and calling in of the Gentiles; the First type or figure was Cain and Abel:
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Caine was the eldest sonne of Adam, and Abel the yonger, yet God loued Abel, and accepted his sacrifice;
Cain was the eldest son of Adam, and Abel the younger, yet God loved Abel, and accepted his sacrifice;
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but God reiected Caine for his wickednes, and hee became a reprobate.
but God rejected Cain for his wickedness, and he became a Reprobate.
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Euen so doeth God, hee reiecteth the Iewes which were the eldest sonne, the true Oliue,
Eve so doth God, he rejects the Iewes which were the eldest son, the true Olive,
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and the natural• seede, and Gods deere children if they had continued in obedience;
and the natural• seed, and God's deer children if they had continued in Obedience;
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and he taketh vs being but the yongest sonne, the wilde Oliue, the seede of the wicked,
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 mercy without any other cause.
and makes us children by adoption unto him, only of his mercy without any other cause.
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The second example was Sem and Iaphet, both which were Noahs sonnes:
The second Exampl was Sem and Japhet, both which were Noahs Sons:
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Sem was the second sonne, and Iaphet the first, and of this Iaphet came the Gentiles: of him said Noah;
Sem was the second son, and Japhet the First, and of this Japhet Come the Gentiles: of him said Noah;
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God perswade Iaphet that he may dwel in the tents of Sem: God persuade Japhet that he may dwell in the tents of Sem:
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that is, that they may be vnited together, as wee see it is is come to passe.
that is, that they may be united together, as we see it is is come to pass.
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Other sheepe I haue (saith Christ) which are not of this fold, them also will 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 beare my voyce, and there shall be one sheepefold, and one shepheard. The third type or figure was Ismael and Isaac, both the sonnes of Abraham:
and they shall bear my voice, and there shall be one sheepfold, and one shepherd. The third type or figure was Ishmael and Isaac, both the Sons of Abraham:
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Ismael was the eldest, Isaac the younger, yet Isaac was chosen of God, and enioyed the promise,
Ishmael was the eldest, Isaac the younger, yet Isaac was chosen of God, and enjoyed the promise,
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and Ismael his eldest brother a mocker of Isaac was put away, the Lord was not with him.
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 Isaac:
The fourth type or figure was Iacob and Esau, both Sons to Isaac:
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Esau was the eldest brother, & Iacob the younger, yet God loued Iacob and hated Esau,
Esau was the eldest brother, & Iacob the younger, yet God loved Iacob and hated Esau,
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because Esau contemned his birth-right and sold it to Iacob for a messe of pottage, and therefore Iacob stole the blessing from him:
Because Esau contemned his birthright and sold it to Iacob for a mess of pottage, and Therefore Iacob stole the blessing from him:
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so God blessed Iacob, but cursed Esau:
so God blessed Iacob, but cursed Esau:
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wereby is shewed, that the Lord did for the contempt of the Iewes, take away their birth-right and their blessing,
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. The fift type or figure was Leah and Rachel, the two daughters of Laban:
and hath given it unto us The fift type or figure was Leah and Rachel, the two daughters of Laban:
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Leah was the elder, but bleare or squint-eyed:
Leah was the elder, but blear or squint-eyed:
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Rachel the yonger, beautifull and faire. 17. Therefore Rachel was beloued of Iacob, and Leah despised, 18. Yet Leah was first married. 23. And also made fruitfull, 31. but Rachel also war after maried, 28. and more beloued, 30 and hauing enuied her sisters fruitfulnes, 30. 1. and repented, God remembred her, and made her fruitfull.
Rachel the younger, beautiful and fair. 17. Therefore Rachel was Beloved of Iacob, and Leah despised, 18. Yet Leah was First married. 23. And also made fruitful, 31. but Rachel also war 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 married the Iewes, and made them glorious;
So christ First married the Iewes, and made them glorious;
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but when they despised their glory, he married with the Gentiles, and they enuying their happinesse;
but when they despised their glory, he married with the Gentiles, and they envying their happiness;
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of barren in all goodnes, became fruitfull in true holinesse. The sixt figure was Manasses and Ephraim, the two sonnes of Ioseph:
of barren in all Goodness, became fruitful in true holiness. The sixt figure was Manasses and Ephraim, the two Sons of Ioseph:
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Manasles was the eldest, and Ephraim was the yongest.
Manasles was the eldest, and Ephraim was the youngest.
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Both of them Joseph hauing brought to Iacob his Father, that he might blesse them, he tooke Manasses and put him towards Jacobs right hand, that he might blesse him first and more plentifully,
Both of them Joseph having brought to Iacob his Father, that he might bless them, he took Manasses and put him towards Jacobs right hand, that he might bless him First and more plentifully,
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and hee tooke 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 laide it vpon Ephraims head which was the yonger,
But Iacob stretched out his right hand and laid it upon 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.
Thus the Lord blessed us when there was no hope left for us
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The seuenth figure was Rahab a harlot in Iericho, who was a Gentile, yet her heart was touched so, that she receiued and entertained the spies that Israel sent,
The Seventh figure was Rahab a harlot in Jericho, who was a Gentile, yet her heart was touched so, that she received and entertained the spies that Israel sent,
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and in time of danger hid them, that they should take no harme:
and in time of danger hid them, that they should take no harm:
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signifying thereby, that the Gentiles should receiue and embrace the Israelites and messengers of the Gospel,
signifying thereby, that the Gentiles should receive and embrace the Israelites and messengers of the Gospel,
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and keepe them as safely, and defend them as diligently as Rahab did the spies of Israel.
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 onely of the Iewes,
of her christ Iesus vouchsafed to come as Concerning the Flesh, to show that he Come not only of the Iewes,
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and for the Iewes, but also of and for the Gentiles, which were the lost sheepe, vnhoped for, being strangers from the couenant.
and for the Iewes, 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 needes marry with a Gentile;
The ninth figure was Sampson, who being a Iew, would needs marry with a Gentile;
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signifying that Christ Iesus would also marry with the Gentiles, as he did with the Iewes.
signifying that christ Iesus would also marry with the Gentiles, as he did with the Iewes.
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The tenth figure was Salomon who married Pharaos daughter, which was an Egyptian and Gentile, signifying therby, that Christ would 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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The eleuenth figure was Naaman the Syrian, whose leprosie is turned vpon Gehezie, the leprosie of an heathen and ignorant man turned vpon an Israelite,
The Eleventh 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 sinne and ignorance should be turned from vs vpon the Iewes, who had the knowledge of the law of God,
signifying that our leprosy of sin 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 Testament.
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 sunder, yet looked one towards another, and both vpon the mercie-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 olde Testament and the new, looke one towards another, and yet point at one and the same thing.
so the old Testament and the new, look one towards Another, and yet point At one and the same thing.
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The first type or figure in the newe Testament, was the Wise-men, which were the first fruits of the Gentiles, and came from the East, being guided by a statre:
The First type or figure in the new Testament, was the Wise men, which were the First fruits of the Gentiles, and Come from the East, being guided by a State:
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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 embrace 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 thereby, that he should goe from the Iewes to the Gentiles,
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 vnbeliefe, abundance of wickednesse, & want of reformation: so we see that nothing can driue away Christ but sinne.
Because the Iewes refused him, through unbelief, abundance of wickedness, & want of Reformation: so we see that nothing can driven away christ but sin.
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The third type was Christ whipping the Iewes out of the Temple, shewing thereby that the Jewes should bee whipped or cast out of the spirituall Temple;
The third type was christ whipping the Iewes out of the Temple, showing thereby that the Jews should be whipped or cast out of the spiritual Temple;
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and the Gentiles should occupie 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, that was taken from them that possessed it,
The fourth figure is the parable of the Vineyard, that was taken from them that possessed it,
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& giuen to them that should bring forth the fruits thereof, and yeeld better increase vnto the Lord of the vineyard.
& 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 sonnes that were bidden to goe & 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, and did repent, and went to labour in the vineyard:
the second said, he would not, and 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 and said, that the Publicans and sinners should stand in iudgement to condemne the greatest of them.
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 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 banquet, which was onely ordained for them,
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,
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and who promised to come vnto it, and yet refused & would not come, but alledged slight excuses taken from their loue of earthly and transitory things aboue God.
and who promised to come unto it, and yet refused & 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 hie waies 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 Joppa, 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 beastes, and fowles of the ayre, and creeping things, where also the voyce said vnto him, Arise Peter, kill and eat:
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 hee 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, therefore when Peter was sent for, to Cornelius house, hee saide, Of a truth I perceiue that God hath no respect of persons,
as were the unclean beasts Set down in the law of God, Therefore when Peter was sent for, to Cornelius house, he said, Of a truth I perceive that God hath no respect of Persons,
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but in euery nattō he that feareth God & worketh righteousnesse is accepted of him. but in every natton he that fears God & works righteousness is accepted of him.
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Many other examples of our calling, as the straied sheepe, the lost groat, 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 & sinners, which when we reade we should cast our figure and say, Of whom is this spoken? of the Gentiles? then is it of mee, for I am a Gentile.
and christ eating with Publicans & Sinners, which when we read we should cast our figure and say, Of whom is this spoken? of the Gentiles? then is it 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 prophecie:
But am I converted? if I be not, then have I not fulfilled this prophecy:
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therefore let vs striue to doe well, and to mortifie & subdue sinne which dwelleth in our mortall bodies,
Therefore let us strive to do well, and to mortify & subdue sin 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 prophecies are sulfilled, the blinde see, the lame goe, the dumbe speake, the deafe heare, the maimed worke, the dead are quickened, the leapers are cleansed,
Now all these prophecies Are sulfilled, 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 wil despaire and say, light is not reuealed vnto me, when 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, whereby we see how deerely the Lord tendreth our saluation,
as that in so many places of the scripture it is foretold, whereby we see how dearly the Lord tendereth our salvation,
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like as a kind spouse which was longed for, while she was in a strange countrey,
like as a kind spouse which was longed for, while she was in a strange country,
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for Christ longed for the Gentiles, till they came home againe vnto him. Therefore let vs now consider what he giueth vs, namely, righteousnes and saluation: first righteousnes, then saluation:
for christ longed for the Gentiles, till they Come home again unto him. Therefore let us now Consider what he gives us, namely, righteousness and salvation: First righteousness, then salvation:
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first repentance, and then forgiuenesse of sinnes, the Sun of the Gospell, lest 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 profanenesse, like those men which while they surfetted at their gluttenous tables, called 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, called 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 Son 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 eies against is? What is this light? It is such a glorious light,
For what is Light to him that will shut his eyes against is? 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 down 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 goe to the banquet,
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 goe to see a Farme, &c. and therefore I cannot come, neither wil 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 yee will needes: but remember that thou wast inuited, and therefore the blessing shall bee giuen to another:
Well, do so, if that ye 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 mee a reason I pray thee, why thou wilt bee called the seruant of God which dost 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 childe of God, which dost not loue him; or the disciple of Christ, which dost 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, iust and vniust, and hee giueth thee all things for nothing:
yet his rain falls upon all, 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 doth giue their waters for nothing;
The Sun does give his Light for nothing, the due does give his moisture for nothing, the Rivers does 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 wee doe then when the Sunne shineth? Wee must not doe as wee doe 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 blinde.
Therefore he that sees not now is blind.
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Are not they then blind which yet see not that praier for the dead is vaine, needlesse,
are not they then blind which yet see not that prayer for the dead is vain, needless,
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and bootelesse? But thicke darkenesse haue a mighty light to chase it away.
and bootless? But thick darkness have a mighty Light to chase it away.
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So that hee which beginneth to roote out some error or superstition, at the first shall haue much adoe,
So that he which begins to root out Some error or Superstition, At the First shall have much ado,
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for custome and naturall corruption are the first causers of heresie, and shall crie against her in the maintenance thereof:
for custom and natural corruption Are the First causers of heresy, and shall cry against her in the maintenance thereof:
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and withstanders of reformation shall say, Great is Diana of Ephesus:
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 Aethiopian, or the blacke Moore, the more they wash him the more they gall him,
and so for a long time they seem to wash the aethiopian, or the black More, the more they wash him the more they Gall him,
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and yet hee is an Aethiopian still: but in the end the Arke standeth, and Dagon falleth downe:
and yet he is an aethiopian still: but in the end the Ark Stands, and Dagon falls down:
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and truth triumpheth ouer falshood, hauing got the victorie; and light chaseth away darknesse with the brightnesse thereof.
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 darkenesse continue amongst vs still? To him that asketh, what Scrpture haue you against it? it is sufficient to answer, 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? for euery idle word you must giue account,
and will say, who hath required these things At your hands? But what is this? for every idle word you must give account,
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as our Sauiour Iesus Christ saith, Matth. 12. And whatsoeuer is not of faith is sinne, Rom. 14. 23. They aske, what, shall wee not say God bee with them? Why should you? Why (say they) must wee say nothing? What if thou doe not? What saiest thou,
as our Saviour Iesus christ Says, Matthew 12. And whatsoever is not of faith is sin, Rom. 14. 23. They ask, what, shall we not say God be with them? Why should you? Why (say they) must we say nothing? What if thou do not? What Sayest thou,
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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 be with them? &c.
then thou dost them for whom thou Sayest, God be with them? etc.
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But thou hast speeches enow to vse, if thou wilt needes say somewhat, and leaue such superstitious 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 hee bee a good man, thou maiest say, the Lord bee 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 hee bee not, then thou maiest say, God grant wee may doe better then hee 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 hee bee, thou maiest say as Dauid said of his childe, giuing a reason why hee would not pray for him any longer benig 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 benig dead:
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Can I call him backe againe? I shall goe to him, but hee shall not returne to mee:
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 bee wise, and therefore not against the word. What then is to bee 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 bury them: so say I vnto you; giue mee your superstitions that I may bury them, that they may remaine with you,
Give me your Idols that I may bury them: so say I unto you; give me your superstitions that I may bury them, that they may remain with you,
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or in you no longer, to the dishonour of God, offending of your weake brethren, or to my griefe.
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;
For I am jealous over you, and Because you Are mine, and I am yours;
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O that my voice were as the whitle-winde, to beat downe, roote out, and blow away all your superstitions, that they may no longer raigne amongst you:
Oh that my voice were as the whitle-winde, to beatrice down, root out, and blow away all your superstitions, that they may no longer Reign among you:
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or rather, O that Christ which is our light were come into vs all, and shined so bright, that wee were ashamed of all our darknes:
or rather, Oh 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 wee no longer would walk in darknes,
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 wil to walke according to the word, either in darknes or light:
for few have the will to walk according to the word, either in darkness or Light:
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wee can see to sinne in the darke aswell as in the light, and doe rather,
we can see to sin in the dark aswell as in the Light, and do rather,
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because the light discouereth both the harlot and the theefe, so they are afraide 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 bee wee, where light is not, Christ is not: for Christ is light; and let none bee afraid to seeke this light, which is so good, so excellent,
but assured bee we, where Light is not, christ is not: for christ is Light; and let none be afraid to seek this Light, which is so good, so excellent,
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and so profitable for vs. For it doth not onely descrie it selfe, but all other things round about it.
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 haue this light, thy faith, thy feare, thy loue will shew it selfe,
Therefore if thou have this Light, thy faith, thy Fear, thy love will show it self,
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and good things cannot now hide themselues, for hee 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 hee 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 darkenesse, for then wrath had a fall, pride had a fall, lust had a fall, drunkennesse had a fall, penurie 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, and wee fell; lust rose, and we fell, &c. Were Aegypt as light as Goshen wee should haue Idolaters as ioyfull as true worshippers;
or if you will, pride rose, and 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 darkenesse, tedious, fearefull, and of long continuance in Aegypt, cleare light onely in Goshen: therefore flie Egypt, but if thou liue in Aegipt, that is, walke in darknesse,
but there is palpable darkness, tedious, fearful, and of long Continuance in Egypt, clear Light only in Goshen: Therefore fly Egypt, but if thou live in Egypt, that is, walk in darkness,
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or commit wickednesse, though thou sinne in the darke, the light will bewray thee, and thy conscience will accuse thee, and condemne thee for it.
or commit wickedness, though thou sin in the dark, the Light will bewray thee, and thy conscience will accuse thee, and condemn thee for it.
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Therefore now giue ouer darkenesse, 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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therefore 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 Scrouls may bee 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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Hee that beleeueth not the word, is an Infidell: he that beleeueth not God, is an Atheist:
He that Believeth not the word, is an Infidel: he that Believeth not God, is an Atheist:
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he that worshippeth any thing more then God, is an Idolater: euery mans conscience shall condemne himselfe.
he that Worshippeth any thing more then God, is an Idolater: every men conscience shall condemn himself.
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Yet men will leaue godlinesse for riches, but they will not leaue riches for godlinesse.
Yet men will leave godliness for riches, but they will not leave riches for godliness.
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What madnesse? Yea the Iewes neuer serued God at any time with such deuotion as many doe now their gold and their riches:
What madness? Yea the Iewes never served God At any time with such devotion as many do now their gold and their riches:
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O intollerable wickednesse? For many there are that could be content neuer to die, but liue euer heere with their riches and pleasurs.
Oh intolerable wickedness? For many there Are that 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 despited for his godlines, 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 limbes of satan? So dearely euery one loues sinne,
are not the members of christ more hated, and Worse entertained by us, then the limbs of satan? So dearly every one loves sin,
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and drawes sinne vpon sinne, till their be a chaine of many links and monsters therein drawn most lothsome.
and draws sin upon sin, till their be a chain of many links and monsters therein drawn most loathsome.
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And though wee of our selues run swiftly to hell, yet the most driue vs, to make vs hie faster:
And though we of our selves run swiftly to hell, yet the most driven us, to make us high faster:
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1414
they come vnto vs, and say, your fathers loued vs well, and said vnto vs, if you will bee faire, you shall be wise;
they come unto us, and say, your Father's loved us well, and said unto us, if you will be fair, you shall be wise;
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1415
if you will be drunke, you shall be rich, &c. Yea euery one pointeth, and shweth vs the way that leadeth to destruction:
if you will be drunk, you shall be rich, etc. Yea every one pointeth, and shweth us the Way that leads to destruction:
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1416
and how few are the number of them that do shew vs the way of vertue and golidnesse.
and how few Are the number of them that do show us the Way of virtue and golidnesse.
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1417
And thus wee are euen as froward as those Iewes that striue who shall come into hell first.
And thus we Are even as froward as those Iewes that strive who shall come into hell First.
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1418
Who did euer thanke God that he was not borne an hundred yeeres agoe, when ignorance spred 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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1419
and all Aegypt was smitten with darknesse? or that the Lord hath nor left him to himselfe to become an Atheist,
and all Egypt was smitten with darkness? or that the Lord hath nor left him to himself to become an Atheist,
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1420
or an Epicure, which liues without God in the world? We haue all 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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1421
Christ brought light, but wee had rather he had brought darknes, for we loue darknesse 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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1422
The Angels, the heauens, the word, the spirit, are light, and we that see it, are darknesse,
The Angels, the heavens, the word, the Spirit, Are Light, and we that see it, Are darkness,
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1423
for we cannot abide light, but are like an Owle that 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 that 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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1424
and euery string is out of tune. He that should weepe and be sorrowfull, laughes: and truth is brought to the ground, yea poore truth is pesecuted to death:
and every string is out of tune. He that should weep and be sorrowful, laughs: and truth is brought to the ground, yea poor truth is pesecuted to death:
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1425
but sinners are stubble, and their sentence is, Burne them.
but Sinners Are stubble, and their sentence is, Burn them.
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1426
How fine would 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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1427
if you would take away all occasions of sinne, and giue it gall to eate, and when you haue done so, set a crowne of thornes vpon the head thereof,
if you would take away all occasions of sin, and give it Gall to eat, and when you have done so, Set a crown of thorns upon the head thereof,
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1428
and when you haue thus crowned it, make it carrie 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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1429
and when you haue condemned it, put it to death, and when ye haue put it to death, burie 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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1430
and when you haue buried it role a great stone vpon the head of it,
and when you have buried it role a great stone upon the head of it,
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1431
and set watchmen to keepe it, euen fasting and praier, that it may neuer arise againe to raigne any more;
and Set watchmen to keep it, even fasting and prayer, that it may never arise again to Reign any more;
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1432
the which the Lord for his mercy sake grant. Amen. FINIS.
the which the Lord for his mercy sake grant. Amen. FINIS.
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1433
THE CALLING OF IONAH. IONAH 1. 1. 2. 1 The word of the Lord came to Ionah the son of Amittai, saying;
THE CALLING OF JONAH. JONAH 1. 1. 2. 1 The word of the Lord Come to Jonah the son of Amittai, saying;
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1434
2 Arise and goto Niniuie, that great Citie, and cry against it, for their wickednesse is come vp before me.
2 Arise and goto Nineveh, that great city, and cry against it, for their wickedness is come up before me.
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1435
YOu haue heard the sweet song of old father Simeon, like the pleasant song a sweet bird before her death, setting forth the ioy of the righteous that embrace Christ Iesus.
YOu have herd the sweet song of old father Simeon, like the pleasant song a sweet bird before her death, setting forth the joy of the righteous that embrace christ Iesus.
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1436
Before Christ Iesus vouchsafed to come to vs, we would not come vnto him, but in all our doings we wrought our condemnation,
Before christ Iesus vouchsafed to come to us, we would not come unto him, but in all our doings we wrought our condemnation,
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1437
and through the innumerable heaps of our iuiquities, laboured to driue him without all hope of mercy from vs. So wee continued like flies, which flutter about the candle till they haue consumed themselues.
and through the innumerable heaps of our iuiquities, 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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1438
When wee had done as much as in vs lay to driue him away from vs,
When we had done as much as in us lay to driven him away from us,
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1439
then hee saued vs, and recompenced good for euill vnto vs. So that if God had loued vs no more then wee loued our selues, wee might haue perished in our sinnes,
then he saved us, and recompensed good for evil unto us So that if God had loved us no more then we loved our selves, we might have perished in our Sins,
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1440
and our blood should haue beene vpon our owne heads.
and our blood should have been upon our own Heads.
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1441
Jf Christ bee 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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1442
but manie doe shut their eies against it, lest they should see, and not onely many smother their owne light,
but many do shut their eyes against it, lest they should see, and not only many smother their own Light,
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1443
but the Sunne saith vnto the Moone, shine not; and the Moone saith vnto the stars be not bright.
but the Sun Says unto the Moon, shine not; and the Moon Says unto the Stars be not bright.
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1444
And many haue smoothred 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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1445
and thus they labour to bring the darkenesse of Aegypt vpon Goshen: so that their eies 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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1446
and somany goe cut of the way, because they would not looke vpon the candle,
and somany go Cut of the Way, Because they would not look upon the candle,
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1447
and the diuell giueth to euery one that which hee wisheth, so it may bee 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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1448
But who can but pitty, that with the same Manna which commeth from heauen and feedeth many of life euerlasting,
But who can but pity, that with the same Manna which comes from heaven and feeds many of life everlasting,
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1449
so many are poisoned and find in it nothing but fauour 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 favour of Eternal death? The Iewes had no cause to envy our Light, for he gave them glory:
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1450
hee was poore, and yet hee gaue them riches: hee was counted base, and yet hee made them honourable:
he was poor, and yet he gave them riches: he was counted base, and yet he made them honourable:
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1451
hee was contemned, and yet he made them beloued: they were full of darkenesse, and hee brought them light;
he was contemned, and yet he made them Beloved: they were full of darkness, and he brought them Light;
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1452
but they contemned his light, and so procured their owne condemnation.
but they contemned his Light, and so procured their own condemnation.
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1453
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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1454
and most contemned of all other Nations, and euery people haue a dwelling, whereas since they prophecied euill vnto themselues, saying;
and most contemned of all other nations, and every people have a Dwelling, whereas since they prophesied evil unto themselves, saying;
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1455
His blood bee vpon vs and our children, goodnesse hath put on the face of bashfulnesse amongst them.
His blood be upon us and our children, Goodness hath put on the face of bashfulness among them.
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1456
Jf thou embrace Christ as Simeon did, the Christ is thy glory; but if thy glory consist in beautie, which fadeth; in gay cloth, which weareth; in wealth, which wasteth; or in gold, which rusteth;
If thou embrace christ as Simeon did, the christ is thy glory; but if thy glory consist in beauty, which fades; in gay cloth, which weareth; in wealth, which wastes; or in gold, which rusteth;
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1457
then Christ is not thy glorie.
then christ is not thy glory.
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1458
Wee haue gone long with an old man, and now we haue lost him, but we are loth to part with him, he is such a good companion, neuerthelesse wee hope to finde him againe in Ionah.
we have gone long with an old man, and 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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1459
Wee 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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1460
but now we must runne with Ionah as with a Post, lest Niniuie be destroied. 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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1461
J neede not to shew the authority of Prophets: but concerning their sorts and differences, there are three sorts of Prophets.
J need not to show the Authority of prophets: but Concerning their sorts and differences, there Are three sorts of prophets.
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1462
The first were such, as called vpon the name of the Lord in praier for the people,
The First were such, as called upon the name of the Lord in prayer for the people,
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1463
and receiued an answer from the Lord in the peoples behalfe: of which sort was Samuel, 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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1464
A second sort of Prophets were such as God raised to expound the Law, and declare the will of God vnto the people,
A second sort of prophets were such as God raised to expound the Law, and declare the will of God unto the people,
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1465
when the priest and such as should doe so, were slacke in their callings, of which sort was Esay, Ieremy, Ezechiel, Daniel, Hosea, Ioel, Amos, Obediah, and 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, Ieremy, Ezechiel, daniel, Hosea, Joel, Amos, Obadiah, and the rest of the holy prophets.
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1466
A third sort were such as haue beene since Christ, working such like effects, of which sort was the Prophet Agabus of whom mention is made in the 11. of the Acts, and 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 the 11. of the Acts, and 28. verse.
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1467
Now in the second sort of these, was Ionah, whom God sent to declare his will to his people,
Now in the second sort of these, was Jonah, whom God sent to declare his will to his people,
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1468
vnto whom also the Lord did reueale the subersion of kingdomes, the ouerthrow of Tribes, the captiuitie of Nations, the calamities that were to come vnto the sonnes of men for iniquitie and rebellion against God.
unto whom also the Lord did reveal the subersion 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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1469
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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1470
so these holy Prophets haue not beene 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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1471
and as hee 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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1472
And furthermore, the Lord hath not at any time reuealed vnto one of these, all things 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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1473
but as much as sufficient for them euery one in their times and places.
but as much as 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 bee 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 all set open the whole will of God vnto vs,
but they have left none for us, but they have all Set open the Whole will of God unto us,
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and euery Prophet now bringeth only golde, myrthe and frankencense, like the wise men that came to see our Lord.
and every Prophet now brings only gold, mirth and frankincense, like the wise men that Come to see our Lord.
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There are three things that mooued mee to take this story in hand aboue all others.
There Are three things that moved me to take this story in hand above all Others.
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First, because you know the story, and therefore can the better conceiue of the matter, as I goe 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 little.
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 sinful 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 cunenient for vs. Jt is manifest that Ionah lined in a very troublesome time,
and Therefore most cunenient for us It is manifest that Jonah lined in a very troublesome time,
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namely, in the time of Ieroboam the soune of Ioash King of Israel, a wicked King,
namely, in the time of Jeroboam the soune of Joash King of Israel, a wicked King,
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though not hee that is called the Ieroboam that made Israel to sinne.
though not he that 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 Israel to sin;
For of this second Jeroboam, in whose time he prophesied, it is written, 2. King. 14. 24. he departed not from any of the Sins of Jeroboam that made Israel to since;
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which commendeth the holinesse of Ionah, in that he in the middest of the corruption wherewithall the people were ouerflowne, was vncorrupted and vnspotted,
which commends the holiness of Jonah, in that he in the midst of the corruption wherewithal the people were overflown, was uncorrupted and unspotted,
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and called to be a Prophet amongst the people of God.
and called to be a Prophet among the people of God.
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For he had prophecied in Israel before he was sent to Niniuie, as the word also doth argue;
For he had prophesied in Israel before he was sent to Nineveh, as the word also does argue;
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which laieth open and magnifieth the great loue of God, in that he sent a Prophet to admonish this vngodly people,
which Layeth open and magnifieth the great love of God, in that he sent a Prophet to admonish this ungodly people,
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when as hee should haue sent a thunder-bolt to terrifie them, or rather vtterly to destroy them;
when as he should have sent a thunderbolt to terrify them, or rather utterly to destroy 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 truth.
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 Truth were euery Preachers father. There are two speciall things 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 vnto three sorts of men:
The First, the great mercy of God showed unto three sorts of men:
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the Niniuites, Ionah, and the Mariners 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,
the Niniuites, Jonah, and the Mariners 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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& strangers, from the common wealth of Israel, and conuerted them by his preaching, and so spared them now.
& 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 Tarish, when he was sent to Niniuie, throwne into the sea, he prepared a great whale to swallow him,
In regard of Jonah, that being, for his disobedience in flying to Tarish, when he was sent to Nineveh, thrown into the sea, he prepared a great whale 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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& wrought powerfully by him, both in the ship, conuerting the idolatrous Mariners, and in Niniuie, humbling the King and the whole City.
& wrought powerfully by him, both in the ship, converting the idolatrous Mariners, and in Nineveh, humbling the King and the Whole city.
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And lastly, when he had most vnworthily doubly murmured and iustifie himselfe against God, hee contented himselfe with gentle and milde reproofe of him.
And lastly, when he had most unworthily doubly murmured and justify himself against God, he contented himself with gentle and mild reproof of him.
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In consideration of the Mariners, that hauing been idolaters all their liues, & now in daunger, giuing the honor of God to their owne fancies, God yet conuerteth them,
In consideration of the Mariners, that having been Idolaters all their lives, & 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 sacrified, 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 winde 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 againe. His fall, first sinning, both flying from God, & murmuring, and therein iustifying himselfe:
The second thing is Jonahs fallen, and rising again. His fallen, First sinning, both flying from God, & murmuring, and therein justifying himself:
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secondly, sustaining his punishment, manifold and long feares, casting into the sea, and continuing in the Whales belly three daies,
secondly, sustaining his punishment, manifold and long fears, casting into the sea, and 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 duety, crying against Niniuie couragiously. We haue seene Ionah a far off, if we would wee might see him neerer.
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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He that receiues a Prophet in the name of a Prophet, shall receiue a prophets reward.
He that receives 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 the Ministers,
Therefore let us prepare our ears to hear, and receive the word of God preached by the Ministers,
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and let vs thinke that Ionah is come againe to our houses to preach, and whether it be 40. daies,
and let us think that Jonah is come again to our houses to preach, and whither it be 40. days,
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or 40. weekes, or 40. yeeres, they that liue like Sodome, shall be punished like Sodome.
or 40. weeks, or 40. Years, they that live like Sodom, shall be punished like Sodom.
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But as our Sauiour saith to his disciples, Pray that your flight be not in winter, nor on the Sabbath:
But as our Saviour Says to his Disciples, Pray that your flight be not in winter, nor on the Sabbath:
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so say I vnto you, pray that the Lords comming be not on the weeke daies,
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 he find you? Therefore J pray you learn at least now,
for if he come then, how should he find you? Therefore J pray you Learn At least now,
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and giue good eare, that you may heare sufficient for all the weeke. The word of the Lord came to Ionah the sonne of Amittai, saying:
and give good ear, that you may hear sufficient for all the Week. The word of the Lord Come to Jonah the son of Amittai, saying:
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Arise and goe to Niniuie, &c. Herein I obserue, that Ionah went not before he was sent:
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 himselfe:
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 the dogges, vnlesse he had a speciall commandement from God so to doe.
for it was unmeet to cast the Children's bred unto the 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 authority from Gods, 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's, as Aaron had.
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And although they haue not their authoritie in that forme and manner as Ionah had his, (namely,) as it were by word of mouth,
And although they have not their Authority in that Form and manner as Jonah had his, (namely,) as it were by word of Mouth,
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euen from God himselfe, Arise and goe 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 heere is another authority crept into the Church, that makes so many Idolls, which haue eyes and see not, tongues and speak not, eares and heare not,
But now Here is Another Authority crept into the Church, that makes so many Idols, which have eyes and see not, tongues and speak not, ears and hear not,
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and that is this, when one stalleth vp another into Moises chaire, not hauing Moses rodde, nor Moses spirit.
and that is this, when one stalleth up Another into Moses chair, not having Moses rod, nor Moses Spirit.
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But this gall will 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 Priests, Iesuits,
Further I observe, that as the word of the Lord Come to Jonah: so the word of the Pope Come to his Priests, Iesuits,
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& Seminaries, but so and in such sort many times, that they are drawne to •borne while masses are said for them at Rome.
& Seminaries, but so and in such sort many times, that they Are drawn to •borne 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 alwaies with him, but so it was, that when the word of the Lord came vnto any of the Prophets,
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 reprooue, or to commaund whosoeuer 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 whosoever the Lord would have so handled. As by Exampl:
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Nathan the Prophet did Dauid the King, that hee should build a Temple, 2. Sam. 7. and 1. Chron. 17. And a litle after he came and bid him that he should not build it.
Nathan the Prophet did David the King, that he should built a Temple, 2. Sam. 7. and 1. Chronicles 17. And a little After he Come and bid him that he should not built it.
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Where we see, that when he bid him build it, then the Spirit of the Lord came not vnto him to bid him so to doe.
Where we see, that when he bid 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 Spirit of God came vnto him the very same night, and bid him that he should goe to Dauid,
And Therefore the Spirit of God Come unto him the very same night, and bid him that he should go to David,
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and bid him that he should not build it.
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 Spirit 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 therefore neuer saith and vnsaith one thing.
and Therefore never Says and vnsaith one thing.
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Againe, the Prophet Elisha said, 2. King 4. that the Shunamites heart was grieued, but the Lord had hid it from him:
Again, the Prophet Elisha said, 2. King 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 doeth reueale maruellous things vnto the Prophets, was not now vpon him,
which does note unto us, that the same word whereby the Lord hath, and doth reveal marvelous things unto the prophets, was not now upon him,
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neyther is alwaies 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 Daniel said, that the Lord did not reneale the Kings dreame vnto him, for any wisdome that hee had more then any liuing,
Also daniel said, that the Lord did not reneale 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 doeth not reueale his will vnto vs,
and so you must think of us that Are the Ministers of the Gospel, that the Lord doth not reveal his will unto us,
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for any wisdom or worthines 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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& that we might reueale it to you.
& that we might reveal it to you.
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Therfore 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 goe to Niniue that great, &c. God commeth and findeth vs all asleepe, then he bids vs arise;
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;
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for they are not fit to conuert others, which are not yet conuerted themselues, according to that saying of Christ to Peter:
for they Are not fit to convert Others, which Are not yet converted themselves, according to that saying of christ to Peter:
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When thou art conuerted, strengthen thy brethren, teaching them by your experience.
When thou art converted, strengthen thy brothers, teaching them by your experience.
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Now adaies men take vpon them to reprooue others for committing such things as themselues haue practised,
Now adais men take upon them to reprove Others for committing such things as themselves have practised,
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and do practise without amendement, notwithstanding their diligence in teaching others their dutie;
and do practise without amendment, notwithstanding their diligence in teaching Others their duty;
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they can teach all the doctrine of Christ sauing three syllables, that is, Fellow me. Therefore these are like some Taylors which are very busie in decking and tricking vp of others,
they can teach all the Doctrine of christ Saving three syllables, that is, Fellow me. Therefore these Are like Some Tailors which Are very busy in decking and tricking up of Others,
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but goe both bare and beggerly themselues. Yet they will not let vs plucke out the more that is in their eyes,
but go both bore and beggarly themselves. Yet they will not let us pluck out the more that is in their eyes,
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vntill wee 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 antientest Citie in the land of Assyria, and the name of it signified Beautifull, which name was giuen it, rather for the greatnesse and 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 and beauty thereof,,
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then for the name of Ashur, which, was the builder and first founder thereof, as we reade in the booke of Genesis.
then for the name of Ashur, which, was the builder and First 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. Goeto Niniuie, &c. God would not suffer any people to bee vntaught;
It had a fair name, but foul Deeds, like this city. Goeto Nineveh, etc. God would not suffer any people to be untaught;
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therefore he hath written this name in great letters, easie to bee read of all.
Therefore he hath written this name in great letters, easy to be read of all.
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1561
The heauens declare the glory of God, and the firmament sheweth the work of his hands.
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, & their words into the ends of the world.
Their line is gone forth through all the earth, & their words into the ends of the world.
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In them is manifest for all what may bee knowne 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 God head Are seen by the creation of the world:
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but especially hee 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 Sodome, Moises to Israel, and heere 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 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.
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 goe into Bithynia, but the spirit suffered them not. Goe 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 wod of God by Ionah, and therefore the Lord sent him to Niniuie.
The Iewes would not hear the wood of God by Jonah, and Therefore the Lord sent him to Nineveh.
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They that griue the spirit, quench the spirit. 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 Gospell was at Ephesus, it is come into England:
The word was in Samaria, it went thence to Nineveh: the Gospel was At Ephesus, it is come into England:
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it is gone out of the Citie, but it may depart from England againe. If any thinke that he standeth, let him take heede left he fall.
it is gone out of the city, but it may depart from England again. If any think that he Stands, let him take heed left 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 hardnes 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 wicked Gentiles were more righteous then they, in that they repented at the voyce of one Prophet;
and secondly, to let them see that the wicked 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 worthy Prophets 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 bee 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 fauor of God, that they might bee an holy and sanctified people vnto the Lord in their trouble. 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 trouble. That great city.
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Niniuie had fifteen hundred towers in it, as some doe write, and a hundred & twenty thousand little children (as it is noted in the end of this story) therefore it may well be called a great City:
Nineveh had fifteen hundred towers in it, as Some do write, and a hundred & twenty thousand little children (as it is noted in the end of this story) Therefore it may well be called a great city:
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1580
but the greater it was, the more vngodly it was. For as one man taketh sicknesse of another:
but the greater it was, the more ungodly it was. For as one man Takes sickness of Another:
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so one man is infected by the wicked wordes and ill example of another, and so taught to sinne the more, till the measure of sinne be full. And cry against it, &c. First God biddeth him;
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. First God bids him;
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1582
Arise and shake off all impediments, & then to goe and call them to the battell,
Arise and shake off all impediments, & then to go and call them to the battle,
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and now he bids him cry out against them, and so terrifie them.
and now he bids him cry out against them, and so terrify them.
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Euery 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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1585
Euery Prophet must both bee plaine and bold, and this many times maketh the poore seruants of God to speake their mindes as plaine and bold,
Every Prophet must both be plain and bold, and this many times makes the poor Servants of God to speak their minds as plain and bold,
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1586
as if they sate in iudgement. Iohn was a voyce, a voyce would not serue;
as if they sat in judgement. John was a voice, a voice would not serve;
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he was the voice of a cryer, and yet hee could not make all the crooked straight, nor the rough plaine.
he was the voice of a crier, 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 cry, that is, preach zealously, 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 Holy ghost came downe in fire and tongues:
The Holy ghost Come down in fire and tongues:
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but this fire is quenched, and the tongues are tied vp, so that they that should cry are starke dumbe:
but this fire is quenched, and the tongues Are tied up, so that they that should cry Are stark dumb:
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1591
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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1592
though it be an hundred miles off: and Pharaoh had more care of his sheepe, then wee haue of our soules.
though it be an hundred miles off: and Pharaoh had more care of his sheep, then we have of our Souls.
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1593
If Preachers were not deafe, they needed not to crie one to another;
If Preachers were not deaf, they needed not to cry one to Another;
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but such is the dumbnesse of Preachers, and the deafenes of all sorts of hearers, that there is great slownesse of followers,
but such is the dumbness of Preachers, and the deafenes of all sorts of hearers, that there is great slowness of followers,
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so that there is but little good done, and but a few fruits gathered.
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 yee be dull of hearing,
If you were not deaf, we need not to cry, but Because ye be dull of hearing,
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1597
therefore wee cry with mouth, with heart, with hand, with foote, and with all the powers of our bodies vnto you,
Therefore we cry with Mouth, with heart, with hand, with foot, and with all the Powers of our bodies unto you,
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and yet how little do you regard it? But are not ye commanded to heare as well as we to cry? Yet the cocke croweth when men are asleep, yea the cocke croweth,
and yet how little do you regard it? But Are not you commanded to hear as well as we to cry? Yet the cock croweth when men Are asleep, yea the cock croweth,
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and still Peter yet denieth his Master.
and still Peter yet Denieth his Master.
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Before you cry vnto the Lord, heare what the word crieth vnto you, and let not your workes crie for vengeance while your tongues cry for mercie.
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 anie other sinne, then they looke one vpon another,
When men hear the Preacher speak against pride, hypocrisy, covetousness, or any other sin, 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 cry 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 sins buffet God on euerie 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 cry against vs. When God cries,
then on the left side, and never leave till they have provoked him to cry against us When God cries,
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then we should weepe, considering wherefore hee cries:
then we should weep, considering Wherefore he cries:
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for there is nothing that can prouoke the Lord to cry 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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Doe 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, he is iust, and therefore will not leaue til he hath by crying slaine either you,
but if you commit sin, he is just, and Therefore will not leave till he hath 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 he hateth, vntill he hath destroied 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 he hath slaine that which most deadly hee hateth, sinne. And cry against it, &c. Reproofe is the necessariest office, yet is it least regarded, yea most abhorred.
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. Reproof is the necessariest office, yet is it least regarded, yea most abhorred.
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For now wee thinke if one reproue vs, he hateth vs. But the Lord saith, Leuiticus 19. Thou shalt not hate thy brother in thine heart, thou shalt reproue him,
For now we think if one reprove us, he hates us But the Lord Says, Leviticus 19. Thou shalt not hate thy brother in thine heart, thou shalt reprove him,
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& suffer him not to sinne:
& 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 doe 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 wee pretend toward thē: seeing the matter tends 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, he 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, he should preach Gods loue and mercy,
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 he is a Preacher of the gospell, he tells vs of, & threatens with the law,
for he is a Preacher of the gospel, he tells us of, & threatens with the law,
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and so throwes vs downe too low, some to despaire:
and so throws us down too low, Some to despair:
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as though we preached the law onely, or chiefly, and not the Gospel also continually, to them that loath and striue against their sinnes, though they sinne greeuously.
as though we preached the law only, or chiefly, and not the Gospel also continually, to them that loath and strive against their Sins, though they sin grievously.
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Others, as though they were galled, will say, let him keep his text, or they will say, he 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 all 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 odde conceits, or braine-sicke dreames, and any of these will be more welcome vnto them then reprehension, which is most profitable and necessariest of all.
or curious Inventions, or odd conceits, or brainsick dreams, and 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 Balaam to reprooue Asses, or such as will be no otherwise then beasts in their behauiour? But perswade your selues beloued, which is most true,
Then if Balaams Ass reproved balaam, how much more ought balaam 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 angry with you, and threaten as if we would hurt you,
though we speak as if we were angry with you, and threaten as if we would hurt you,
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and crie against you as if we hated you, yet we loue you in the deerest blood we haue,
and 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 leade you to the Gospel; we preach iudgement, that you may finde mercie;
and Therefore, though with persecution we preach the law to lead you to the Gospel; we preach judgement, that you may find mercy;
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wee preach hel to bring you to heauen;
we preach hell to bring you to heaven;
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whatsoeuer & how soeuer, we preach, we doe all to fill your hearts with ioy in beleeuing,
whatsoever & how soever, 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,
and having made you fruitful in all good works, present you without spot, nay glorious also,
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as a virgin most beautifull, to the Lord of all grace & glorie, Christ Iesus. Hitherto we haue heard of Ionah called, and charged to cry:
as a Virgae most beautiful, to the Lord of all grace & glory, christ Iesus. Hitherto we have herd of Jonah called, and charged to cry:
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but what should he cry? Indeede it is not expressed in this place.
but what should he cry? Indeed it is not expressed in this place.
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But what then? Why then the Papists 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 trueth and as much probabilitie, as they doe gather out of diuers 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 cry, for in the third chapter, verse 2. the charge is repeated, and thus expressed:
But Jonah hath not left it doubtful what he was to cry, for in the third chapter, verse 2. the charge is repeated, and thus expressed:
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Goe and proclaime against it the proclamation which I speake vnto thee. He was then to cry what God had commanded him.
Go and proclaim against it the proclamation which I speak unto thee. He was then to cry what God had commanded him.
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O that none would crie but what God had commanded! But what did God command him to crie? euen that which he afterward cried:
O that none would cry but what God had commanded! But what did God command him to cry? even that which he afterwards cried:
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Yet fortie daies, and Niniuie shall be ouerturned. Ouerturned? yea ancient 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;
justice would have come against them, before it cried against them;
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but God the most gratious would haue them cried against, that they might cry out, woe and alas for their sinnes,
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 preuenting deserued and threatned vengeance:
so preventing deserved and threatened vengeance:
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for they hearing the crie of God, cried out themselues, and that in great humbling to God,
for they hearing the cry of God, cried out themselves, and that in great humbling to God,
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so God heard their cries, and tooke pitty on them. Isaiah was commanded to cry, and he cried:
so God herd their cries, and took pity on them. Isaiah was commanded to cry, and he cried:
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All slesh is grasse, yea all the glorie thereof like the flower of the field. The grasse withereth, the flower fadeth when the spirit of Iehouah bloweth on it. Surelie the people is grasse.
All slesh 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 commanded in the spirit of Eliah to cry, and he cried, Prepare the way of 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 of Jehovah, make even in the desert a path for our God.
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And Ionah was commanded to cry, and he cried: Yet fortie daies, and Niniuie shall be ouerthrowne.
And Jonah was commanded to cry, and he cried: Yet fortie days, and Nineveh shall be overthrown.
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And all the Preachers of the gospell are commaunded to cry, and that aloude, not to spare, to lift vp their voyces like a trumpet, to shew Gods people their defections,
And 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 truely humbled, to proclaime vnto them, their iniquitie is pardoned, they haue receiued at 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 At 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 glory 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, heauy 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 ancient Citie, must be ouerturned, and that within fortie daies; what is the cause? Their wickednes 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 hee had said, Niniuie hath followed her lusts, and forgotten the Law, to satisfie her desires;
as if he had said, Nineveh hath followed her Lustiest, and forgotten the Law, to satisfy her Desires;
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she hath notoriously dispised her soueraigne, defied all wel-meaning, all good dealing: and this is known to the iust Iudge, and at his barre she is arraigned,
she hath notoriously despised her sovereign, defied all wellmeaning, all good dealing: and this is known to the just Judge, and At his bar she is arraigned,
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and her accusers stand crying at the barre for iustice. Therefore she may no longer bee forborne, execution of iustice must needs be done:
and her accusers stand crying At the bar for Justice. 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 Cry against her yet fortie daies and Niniuie shall be ouerturned:
let her Therefore prepare for death; and that she may Cry against her yet fortie days and Nineveh shall be 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 sends criers vnto a people, it is a most manifest signe that their wickednes 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 cry out against them.
thus to cry out against them.
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And then if they will not repent whilest Gods criers continue crying amongst 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 among them, the Lord of Hosts will rise up in arms against them. Their wickedness.
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1666
Will you see the Niniuities sins in a scroll, that withall you the daughters of Niniuie may see, that wealth and wickednes goe together, prosperity and securitie kisse each other? Niniuie (saith Nahum) was like a poole of waters, most populous,
Will you see the Iniquities Sins in a scroll, that withal you the daughters of Nineveh may see, that wealth and wickedness go together, Prosperity and security kiss each other? Nineveh (Says Nahum) was like a pool of waters, most populous,
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and full of all store, which to increase, it was wholly full of lying, deceit & fraud, full of robberie, oppression,
and full of all store, which to increase, it was wholly full of lying, deceit & fraud, full of robbery, oppression,
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1668
and all violence, a bloodie Citie:
and all violence, a bloody city:
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1669
whereby it encreased in wealth, they flourished in honour and glory, 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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1670
and proudly contemned others, saying, I am, and none is besides me.
and proudly contemned Others, saying, I am, and none is beside me.
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1671
Moreouer, it was the Mistris of witchcrafts, a most idolatrous citie, yea sold people through her whoredomes, and Nations through her witchcrafts,
Moreover, it was the Mistress of witchcrafts, a most idolatrous City, yea sold people through her whoredoms, and nations through her witchcrafts,
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1672
and made other idolatrous like her selfe, as 2. Kin. 16. 10. Their wickednesse is come vp before me.
and made other idolatrous like her self, as 2. Kin. 16. 10. Their wickedness is come up before me.
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1673
Sinne mounts vp on hie, like the tempter which led Christ vnto the top of the pinacle, to behold al 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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1674
and then because wee haue falne down 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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1675
whether he be iust, or no;
whither he be just, or no;
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1676
therefore wrath speakes out of the fire, Now thou hast taken thy pleasure, thou must take also thy punishment.
Therefore wrath speaks out of the fire, Now thou hast taken thy pleasure, thou must take also thy punishment.
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1677
A most heauy and greeuous 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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1679
For euen now before you came hither, you were seruing the diuell 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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1680
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,
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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1681
nor they could not stay themselues, but they are ascended vp before the face of the eternall God, to stand at his barre and cry 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 maiesty 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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1683
for in a moment it is committed on earth, it comes before God in heauen,
for in a moment it is committed on earth, it comes before God in heaven,
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1684
& is condemned to hell, for though Nimrod could not climbe vp to heauen, his sinnes flew vp to heauen:
& is condemned to hell, for though Nimrod could not climb up to heaven, his Sins flew up to heaven:
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1685
and though wee stay below, our sinnes ascend high, like the tower of Nimrod, but they fling vs down to confusion, & we become Babel.
and though we stay below, our Sins ascend high, like the tower of Nimrod, but they fling us down to confusion, & we become Babel.
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1686
For when we sinne we are as the shel-fish which the Eagle taketh, and flieth into the aire with,
For when we sin we Are as the shellfish which the Eagl Takes, and flies into the air with,
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1687
and then letteth it fall vpon the rockes, 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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1688
For the wrath of God taketh vs vp on hie, and throweth vs downe 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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1689
and so hauing crushed vs, & bruised our very bones, consumes vs with double death, the graue deuouring vs, hel swallowing vs. Is come vp before me.
and so having crushed us, & 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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1690
To them which aske, how our sinnes ascend and flie vp before God;
To them which ask, how our Sins ascend and fly up before God;
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1691
J answer, God here speakes vnto vs after the maner of men, who cannot see a thing afore it be brought vnto them,
J 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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1692
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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1693
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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1694
and wee doe euery good thing as before him, because we doe it freely, and as it were, not caring who looks 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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1695
because we hide and cloke our sinnes, and commit them in secret, loath that men should spie them:
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, & instantly telling vs, we are about that which we cannot iustifie.
our conscience in such actions accusing us, & instantly telling us, we Are about that which we cannot justify.
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1697
And wee suppose that we sinne behinde him, because wee 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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1698
as Eliphaz accused Iob to haue said:
as Eliphaz accused 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 he 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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1701
and hee walketh vp and downe the round circle of the heauens. But then chiefly we imagine that God beholds 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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1702
as if God could not know, what man cannot spie. But let vs not deceiue our selues, for God seeth not as man seeth.
as if God could not know, what man cannot spy. But let us not deceive our selves, for God sees not as man sees.
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Man can see but only outward things committed in action, but God seeth, and knoweth, and searcheth the secrets of the heart, yea the secretest thoughts 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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1704
Againe, man can see but one thing at once, he cannot turne his right eye one way, & left eie another:
Again, man can see but one thing At once, he cannot turn his right eye one Way, & left eye Another:
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he cannot see before him & behinde him with one looke: but God seeth all things at all times.
he cannot see before him & behind him with one look: but God sees all things At all times.
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1706
Though we sinne as closely as we can for feare of hatred, or shame of the world,
Though we sin as closely as we can for Fear of hatred, or shame of the world,
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1707
or for any other respect, yet God saith, your sinne is come vp before mee.
or for any other respect, 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 bury it as well as lieth in vs,
For though we cover it, and hide it, and colour it, yea and as it were bury it as well 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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1710
For when we speake euill, he is all eares to heare vs, and when we doe euill, he is all eyes to beholde 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, O foolish man, doe not thinke that God seceth not which man seeth not:
Therefore, Oh foolish man, do not think that God seceth not which man sees not:
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for when he lookes vp, he 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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1713
If he should not, much wickednesse should lie in darknes 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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1714
but rather by the example of other allured to sinne freely secretly.
but rather by the Exampl of other 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, therefore 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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1717
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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1718
when he ranne after Naaman the Assyrian, & tolde him a lie for his profit. But God seeing his fetches, which men saw not, turned his bribe to a leprosie,
when he ran After Naaman the assyrian, & 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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and so made him a leaper for his labour.
and so made him a leaper for his labour.
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1720
A fearfull example for such as take bribes, yet many care not what bribes they take, so men see it not.
A fearful Exampl for such as take Bribes, yet many care not what Bribes they take, so men see it not.
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The man that said, Be merry my soule, and take thy pleasure for many yeares, might haue done it, ahd not God seene him:
The man that said, Be merry my soul, and take thy pleasure for many Years, might have done it, and not God seen him:
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but hee espied him falling to godlesse securitie, and threatned him, that night to bereau him of his soule.
but he espied him falling to godless security, and threatened him, that night to bereau him of his soul.
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1723
Forget it not yee that abound in wealth, whose cup runneth ouer.
Forget it not ye that abound in wealth, whose cup Runneth over.
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1724
If God had not seene Achan take vp the peece of gold, he had kept it to himselfe 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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1725
and no man should haue knowne where he had it.
and no man should have known where he had it.
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1726
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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1727
O Lord, what is man that thou so watchest him? Achan would neuer haue stolē if he had known 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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1728
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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1729
Wilt thou steale, the owner looking on thee? Wilt thou speak treason in the kings hearing? neither would we lie,
Wilt thou steal, the owner looking on thee? Wilt thou speak treason in the Kings hearing? neither would we lie,
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1730
nor sweare, nor steale, nor hurt, nor be prophane at any time, if we cōsider that the Lord seeth vs,
nor swear, nor steal, nor hurt, nor be profane At any time, if we Consider that the Lord sees us,
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1731
& remembred that he watcheth vs: if we would do this, sinne might go a beginning for want of seruice.
& remembered that he watches us: if we would do this, sin might go a beginning for want of service.
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1732
Therefore if you wil 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 wil not doe 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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1733
and you would say euen whē your hād is at it, I wil 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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1734
But as when we sin though in secret, he is all eies to see vs,
But as when we sin though in secret, he is all eyes to see us,
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1735
& when he sees it requisite to make some example, to teach all, that when man cannot nor wil not discouer vs, he will shew that he saw vs;
& when he sees it requisite to make Some Exampl, to teach all, that when man cannot nor will not discover us, he will show that he saw us;
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1736
then he is all hand to punish and plague vs, and in the end, to roote vs out from all our pleasures:
then he is all hand to Punish and plague us, and in the end, to root us out from all our pleasures:
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1737
so when we repent, he is all mercie and loue;
so when we Repent, he is all mercy and love;
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1738
and when we amend our liues, and leaue all our wicked waies, to walke before him euer after in holines,
and when we amend our lives, and leave all our wicked ways, to walk before him ever After in holiness,
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1739
then he is all truth and righteousnes, to forgiue vs all our former wicked life, and to wash vs from all our vncleannes.
then he is all truth and righteousness, to forgive us all our former wicked life, and to wash us from all our uncleanness.
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1740
Now therefore repent thee of all the euill that thou hast done, lament truly, runne and hie thee as fast as euer thou canst to the throne of grace, prone whether thy repentance will not as boldly stand before God,
Now Therefore Repent thee of all the evil that thou hast done, lament 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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1741
and as powerfully cry for pardon, as thy sinnes speedily came vp before God, and vehemently cried fhr punishment.
and as powerfully cry for pardon, as thy Sins speedily Come up before God, and vehemently cried fhr punishment.
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1742
No doubt the Angel that cryed;
No doubt the Angel that cried;
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1743
Fallen is, fallen is Babylon the great, Reu. 18. 2. though he cried vehemently with a loud voyce, cried not so audibly as thou shalt heare the spirit of truth crying & assuring thee thy sins are forgiuen thee;
Fallen is, fallen is Babylon the great, Reu. 18. 2. though he cried vehemently with a loud voice, cried not so audibly as thou shalt hear the Spirit of truth crying & assuring thee thy Sins Are forgiven thee;
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1744
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 work together to the best for 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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1745
Wilt thou any more? he shall euer dwell with thee, in whose presence is the fulnes of ioy, Wilt thou any more? he shall ever dwell with thee, in whose presence is the fullness of joy,
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1746
and at his right hand pleasure for euermore.
and At his right hand pleasure for evermore.
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1747
Repent therefore, but repent truely, loath all sinne, gricue that thou hast committed any, flie euery sinne,
repent Therefore, but Repent truly, loath all sin, gricue that thou hast committed any, fly every sin,
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1748
yea whatsoeuer occasions of it, and all appearance of euill:
yea whatsoever occasions of it, and all appearance of evil:
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1749
but loue the truth also, and follow all holines, & as much as in you is, haue peace with all men,
but love the truth also, and follow all holiness, & as much as in you is, have peace with all men,
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1750
and the God of peace will encrease your peace in Christ Iesus.
and the God of peace will increase your peace in christ Iesus.
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1751
All which euen this point that we speake of, viz. whatsoeuer we do, God seeth vs, most sufficiently assureth vs of:
All which even this point that we speak of, viz. whatsoever we do, God sees us, most sufficiently assureth us of:
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1752
for this so often repeated speech, Reu. 2. 2. 9. 13. and 3. 1. 8. 35. I know thy workes; is spoken as to rouse the dead Sardians, 3. 1. and to heate the lukewarme Laodiceans, 3. 15. so to commend the faith, hope loue, patience, &c. of the other Churches,
for this so often repeated speech, Reu. 2. 2. 9. 13. and 3. 1. 8. 35. I know thy works; is spoken as to rouse the dead Sardians, 3. 1. and to heat the lukewarm Laodiceans, 3. 15. so to commend the faith, hope love, patience, etc. of the other Churches,
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1753
and so to stablish, and set them forward therein, knowing he is iust, and a liberal 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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1754
Sinne once committed, casts no doubts of comming presently before God:
Sin once committed, Cast no doubts of coming presently before God:
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1755
but the thoughts of the heart of the carnall man thinking of the way to heauen, are the faint Spies that went to the land of Cannan, which say, that iourney is farther then you are able to goe 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 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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1756
& the doore like a needles eie: 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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1757
But when you send faith, hope, & loue, (those messengers of peace and truth) they will bring you word, saying, your ruffes must bee rufled,
But when you send faith, hope, & love, (those messengers of peace and truth) they will bring you word, saying, your ruffs must be ruffled,
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1758
and your fardingales crusht, pride must be put off, and other sinnes;
and your farthingales crushed, pride must be put off, and other Sins;
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1759
and none shall be kept out of heauen, but such as loue the world better then heauen,
and none shall be kept out of heaven, but such as love the world better then heaven,
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1760
or such as will take their sinnes with them; for they bee vnseeming the fashion of that countrie:
or such as will take their Sins with them; for they be unseeming the fashion of that country:
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1761
so that ere we come thither, wee must leaue them;
so that ere we come thither, we must leave them;
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1762
like the shadow when wee goe into the doore, and wee must shake hands with them, and bid them farewell. FINIS.
like the shadow when we go into the door, and we must shake hands with them, and bid them farewell. FINIS.
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1763
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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1764
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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1765
so hee paid the fare thereof that he might goe 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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1766
THe charge giuen to Ionah hath hitherto bin spoken of, now it followeth to be shewed,
THe charge given to Jonah hath hitherto been spoken of, now it follows to be showed,
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1767
how it was by Ionah discharged. First Ionah rebelliously neglected it, then being chastised, and so repenting, he faithfully discharged it.
how it was by Jonah discharged. First Jonah rebelliously neglected it, then being chastised, and so repenting, he faithfully discharged it.
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1768
First therefore let vs consider his rebellion: afterward we shall see his correction. But Ionah rose vp to flie 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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1769
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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1770
Ionah the Prophet was commaunded to goe to Niniuie, and there to cry out against sin, to preach against pride,Jonah the Prophet was commanded to go to Nineveh, and there to cry out against since, to preach against pride,
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1771
and all kind 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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1772
and the punishment that banged ouer them, that they might speedily repent, and so turne away from them the wrath of God thereby deserued.
and the punishment that banged over them, that they might speedily Repent, and so turn away from them the wrath of God thereby deserved.
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1773
How beautifull should haue beene the feete of him that should haue brought so powerfull a message,
How beautiful should have been the feet of him that should have brought so powerful a message,
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1774
as should haue wrought such an happy effect? How blessed should Niniuie haue beene when the Lord had vouchsafed them so great mercie? but still one flie or other marres the whole box of oyntment:
as should have wrought such an happy Effect? How blessed should Nineveh have been when the Lord had vouchsafed them so great mercy? but still one fly or other mars the Whole box of ointment:
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1775
As soone as he was commanded to goe thither, Satan stood in the gap, and enticed him to goe to Tarshish,
As soon as he was commanded to go thither, Satan stood in the gap, and enticed him to go to Tarshish,
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1776
for he thought, that if he could let Ionah from going to Niniuie, then first of all he 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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1777
and bring vpon him some iudgement, not onely inward, as torment of conscience, decay of gifts, 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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1778
but visible also, whereby the people to whom he had preached, might thinke he 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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1779
as they are euer ready to condemne for hated of God, whom they see grieously afflicted.
as they Are ever ready to condemn for hated of God, whom they see grieously afflicted.
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1780
And so secondly the people should be hardened in their sins, and obstinately condemne euer after, him, his like, and their preaching too.
And so secondly the people should be hardened in their Sins, and obstinately condemn ever After, him, his like, and their preaching too.
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1781
And thirdly, the godliest, the most populous, & the wealthiest City in Assyria should be destroyed, the good with the wicked, the yong with the old, one with another, all should vnrepentant die in their sinnes,
And Thirdly, the Godliest, the most populous, & 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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1782
and so the very Angels in heauen should mourne.
and so the very Angels in heaven should mourn.
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1783
So that he thought he should by stopping Ionah, euery 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, he flatters him, he tempts 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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1785
It is good that men looke before they leape, haste makes waste, words are not alwaies to betaken as they properly signifie:
It is good that men look before they leap, haste makes waste, words Are not always to betaken as they properly signify:
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1786
one thing is often spoken, and another meant:
one thing is often spoken, and Another meant:
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1787
but thinkest thou God meaneth thou shouldest goe to Niniuy? Why? doth he regard idolaters,
but Thinkest thou God means thou Shouldst go to Niniuy? Why? does he regard Idolaters,
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1788
and his professed enemies, so that to haue them admonished of their ruine, he will bring shame vpon his own people? for the very going of a Prophet from Israel to preach to Niniuy, must needs proclaime that there is more hope of most sinfull Gentiles, then 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 Niniuy, must needs proclaim that there is more hope of most sinful Gentiles, then of natural Israelites.
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1789
And how couldest thou seeme so to thinke of thine owne Nation, thine owne brethren, thine owne blood, 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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1790
and make them to detest both thy person, and whatsoeuer thy preaching, whatsoeuer thou hast heeretofore,
and make them to detest both thy person, and whatsoever thy preaching, whatsoever thou hast heretofore,
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1791
or heareafter shalt teach them?
or hereafter shalt teach them?
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1792
What? for thy faithfull prophecying heere among Gods people, will God, thinkest thou, recompence thee, thee whom he hath made reuerend,
What? for thy faithful prophesying Here among God's people, will God, Thinkest thou, recompense thee, thee whom he hath made reverend,
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1793
and to be honoured of Kings and Princes of Israel: recompence, I say, thee with shame and contempt among heathens, yea, with a cruell death,
and to be honoured of Kings and Princes of Israel: recompense, I say, thee with shame and contempt among Heathens, yea, with a cruel death,
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1794
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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1795
therefore when thou shalt come among them, and tell them not these few words onely, and in this forme which God hath spoken them in;
Therefore when thou shalt come among them, and tell them not these few words only, and in this Form which God hath spoken them in;
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1796
for if thou so doe, who will not count thee rather a mad-man then Gods Prophet? But at large, that there is one allseeing, most iust, almighty,
for if thou so do, who will not count thee rather a madman then God's Prophet? But At large, that there is one All-seeing, most just, almighty,
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1797
and euerliuing God, and no moe? and so all their gods are no gods but idols:
and everliving God, and no more? and so all their God's Are no God's but Idols:
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1798
and that they aboue all other haue giuen his glory to stockes and stones, worshipping them for gods, alluring and enforcing others likewise to dishonor 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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1799
that they haue abused his blessings most vnthankfully, 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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1800
& most notorious drunkards, gluttons, fornicators, adulterers, theeues, oppressors, witches, murtherers, and the like;
& most notorious drunkards, gluttons, fornicators, Adulterers, thieves, Oppressors's, Witches, murderers, and the like;
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1801
& therefore haue so prouoked him that is most merciful & patient, that he will without all pity destroy man, woman, yong and old, high and low amongst them;
& Therefore have so provoked him that is most merciful & patient, that he will without all pity destroy man, woman, young and old, high and low among them;
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1802
yea, their very Citie also, and all that is therein, whereby they haue beene so wicked, and that within fortie daies.
yea, their very city also, and all that is therein, whereby they have been so wicked, and that within fortie days.
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1803
When, J 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, J 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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1804
will not the best of them mocke and despise thee? will not the rest gnash their teeth at thee, bee readie 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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1805
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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1806
Thinke not therefore that thy good God, thy most kind and tender father, will recompence thy faithfulnes, with sending thee so far to sustaine such misery:
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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1807
It were impiety to think he willed it, it is blasphemy, terrible blasphemy to think he commāds it:
It were impiety to think he willed it, it is blasphemy, terrible blasphemy to think he commands it:
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1808
for it is to condemne him of vnkindnes, for thou hast shewed feruent loue; of vntruth, for hee hath promised it should go wel 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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1809
of iniustice, for godlinesse should haue the reward due onely to wickednesse.
of injustice, for godliness should have the reward due only to wickedness.
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1810
Yea he should seeme contrary to himselfe, to charge thee cruelly to murther thy selfe, 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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1811
if he should will thee to prouoke that bloody citie so.
if he should will thee to provoke that bloody City so.
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1812
But the very thing it selfe also argueth, God meant nothing lesse then to commit thee to such danger,
But the very thing it self also argue, God meant nothing less then to commit thee to such danger,
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1813
or that thou shouldst do to the proud Niniuites such a message.
or that thou Shouldst do to the proud Niniuites such a message.
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1814
For to what end shouldst thou so cry 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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1815
and so to free them from destruction? How sholdst thou then not bee found a false Prophet,
and so to free them from destruction? How Shouldst thou then not be found a false Prophet,
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1816
and God a lier? What then? To bring them to repentance & then to spare them? how should not God so againe be found vntrue,
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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1817
& thou his lying messenger? what then? To conuert them, and so to destroy them? what iustice were that? and how contrary to his promise to Salomon? 2. Sam. 7. 14. Therefore it is manifest, God meant not thou shouldst go and cry so against Niniuie,
& thou his lying Messenger? what then? To convert them, and so to destroy them? what Justice were that? and how contrary to his promise to Solomon? 2. Sam. 7. 14. Therefore it is manifest, God meant not thou Shouldst go and cry so against Nineveh,
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1818
but signified that thou wert as good, for any good may be done here, to exclaime so like a frantike 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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1819
as to preach in Samaria any longer now.
as to preach in Samaria any longer now.
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1820
Men here are so hardned that they contemne all, part are so cloyed that they loath all, the best part little esteeme all that is preached:
Men Here Are so hardened that they contemn all, part Are so cloyed that they loath all, the best part little esteem all that is preached:
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1821
of none is the word accounted pretious, of none reuerently heard:
of none is the word accounted precious, of none reverently herd:
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1822
and therefore thou shouldest for a time, to make the word pretious, and to sharpen mens affections towards it, giue ouer preaching heere,
and Therefore thou Shouldst for a time, to make the word precious, and to sharpen men's affections towards it, give over preaching Here,
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1823
and where thou wilt refresh thy selfe a while. Now heere thou maiest not be idle:
and where thou wilt refresh thy self a while. Now Here thou Mayest not be idle:
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1824
at Tarshish thou maiest be quiet:
At Tarshish thou Mayest be quiet:
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1825
thou maiest at Taishish that famous Citie, among the strangers of many Countries, heare many strange things, much delight thy self in the variety of their maners, in the abundance of all things, with great pleasure liue.
thou Mayest At Taishish 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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1826
No time so fit as this to see the worlde. 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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1827
Seeme not to make small account of this kindnesse of God, defraud not thy selfe of the graunted good.
Seem not to make small account of this kindness of God, defraud not thy self of the granted good.
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1828
Thus Sathan is euer crossing, tempting, enticing vs when wee are or should be addressing our selues to doe 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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1829
So was Moises, Ieremy, Ezechiel, Nehemiah, Christ himselfe tempted, being about most notable workes.
So was Moses, Ieremy, Ezechiel, Nehemiah, christ himself tempted, being about most notable works.
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1830
What said our Sauiour to Peter? Sathan hath desired to sift and winnow you as wheate.
What said our Saviour to Peter? Sathan hath desired to sift and winnow you as wheat.
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1831
Who are these whose perill sathan so earnestly desireth? Euen Peters, and Iames, and Iohns.
Who Are these whose peril sathan so earnestly Desires? Eve Peter's, and James, and Iohns.
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1832
No maruaile, for Christ himselfe, though acknowledged the Sonne of God, was most fiercely assaulted of the tempter fortie daies,
No marvel, for christ himself, though acknowledged the Son of God, was most fiercely assaulted of the tempter fortie days,
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1833
and then indeed was left, but it was onely for a season, Luke. 4. 13. Therefore neuer dreame of a truce with Sathan, whosoeuer thou be, whatsoeuer thou art about to doe.
and then indeed was left, but it was only for a season, Lycia. 4. 13. Therefore never dream of a truce with Sathan, whosoever thou be, whatsoever thou art about to do.
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1834
For the enemy, the enuious foe, the tempter, the false accuser goeth about continually seeking whom he may deuoure.
For the enemy, the envious foe, the tempter, the false accuser Goes about continually seeking whom he may devour.
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1835
Now his manner of tempting is, first and most vsually with flattering, but yet very 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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1836
For whatsoeuer we doe or feele, commeth from one of these three spirits, the spirit of sathan, the Spirit 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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1837
Now our owne spirit of it selfe is alwaies occupied about worldly things, seeking delights in pleasures, not disquiet by threats.
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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1838
The spirit 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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1839
Therefore Christ saith, If any will follow me let him deny himselfe and take vp his crosse daily, &c. And mark his spirit, he saith not, you shall follow me,
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 me,
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1840
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:
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:
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1841
Let him. The same is to be seene in the Canticles, where he saith: Open vnto me my sister, my loue, my doue, my vndefiled. Let him. The same is to be seen in the Canticles, where he Says: Open unto me my sister, my love, my dove, my undefiled.
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1842
For mine head is full of deaw, and my lockes with the droppes of the night.
For mine head is full of dew, and my locks with the drops of the night.
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1843
For when she opened not vnto him, making most vnmeete excuses, though he had most louingly praied,
For when she opened not unto him, making most unmeet excuses, though he had most lovingly prayed,
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1844
and liuely vrged her to open, and she most vnkindly, most vnworthily had denied, yet the went his way mildly without any threats.
and lively urged her to open, and she most unkindly, most unworthily had denied, yet the went his Way mildly without any Treats.
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1845
But the spirit of Sathan takes an other course:
But the Spirit of Sathan Takes an other course:
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1846
For when by lying and deceit he cannot allure to sinne, he threatens most fearfully with sinne, griefe,
For when by lying and deceit he cannot allure to sin, he threatens most fearfully with sin, grief,
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1847
or losse of goods, solitarines and want of pleasure, and somtime by his ministers, impes of his owne likenesse, hee threatens death,
or loss of goods, solitariness and want of pleasure, and sometime by his Ministers, imps of his own likeness, he threatens death,
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1848
and deadly torments, whatsoeuer they may inflict vpon any. Christ saith; If you will follow me. If you will:
and deadly torments, whatsoever they may inflict upon any. christ Says; If you will follow me. If you will:
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1849
but he saith, I will make ye follow me, and doe as I bid you, you shall haue fire and fagot, scalding lead and burning pitch;
but he Says, I will make you follow me, and do as I bid you, you shall have fire and faggot, scalding led and burning pitch;
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1850
if you will not follow mee, you shall, whether you will or no:
if you will not follow me, you shall, whither you will or no:
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1851
we will make you doe as we command, saith his eldest sonne Antichrist, vsurping authority ouer nations,
we will make you do as we command, Says his eldest son Antichrist, usurping Authority over Nations,
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1852
and inflicting torments on the Saints. His order of tempting is, first to make vs doubt of the word of God:
and inflicting torments on the Saints. His order of tempting is, First to make us doubt of the word of God:
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1853
whether such and such doctrine be true, such and such an action bee commanded, such and such a promise, such and such a threatning be certain.
whither such and such Doctrine be true, such and such an actium be commanded, such and such a promise, such and such a threatening be certain.
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1854
Then secondly he falles to flat denying of it, this doctrine, these promises, these threatnings are false, this thing is not commanded, this action is not condemned.
Then secondly he falls to flat denying of it, this Doctrine, these promises, these threatenings Are false, this thing is not commanded, this actium is not condemned.
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1855
And then comes he in with his contradiction, contrary assertions, & countermands.
And then comes he in with his contradiction, contrary assertions, & countermands.
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1856
For there is no commandement of God, but the diuell commands the contrary, & he is euer gaine saying that which God saith For our God saith vnto Adam,
For there is no Commandment of God, but the Devil commands the contrary, & he is ever gain saying that which God Says For our God Says unto Adam,
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1857
if you eate of the forbidden fruit, you shall surely die: the diuell came and he told them, first ti is not certaine you shall die: then, you shall not die;
if you eat of the forbidden fruit, you shall surely die: the Devil Come and he told them, First ti is not certain you shall die: then, you shall not die;
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1858
then thirdly, you shal 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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1859
the diuell saith, first, you neede not to abase your selues so much; secondly, you should not yeelde 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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1860
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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1861
the diuel saith, first loue little and ourwardly, then, loue none but thy selfe: then thirdly, hate thine enemies, enuie thy betters, disdaine thine equalls, despise thine inferiours.
the Devil Says, First love little and ourwardly, then, love none but thy self: then Thirdly, hate thine enemies, envy thy betters, disdain thine equals, despise thine inferiors.
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1862
God saith, Labor for that foode that perisheth not: the diuell saith, first, care not much for it: then secondly, contemne it:
God Says, Labour for that food that Perishes not: the Devil Says, First, care not much for it: then secondly, contemn it:
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1863
then thirdly, stirre not an inch for it. God saith, Forsake the world: the Diuell saith, first, neglect not the world;
then Thirdly, stir not an inch for it. God Says, Forsake the world: the devil Says, First, neglect not the world;
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1864
then, loue the world, then thirdly, giue ouer your selues vnto the world aboue all, follow the world with all the lusts thereof.
then, love the world, then Thirdly, give over your selves unto the world above all, follow the world with all the Lustiest thereof.
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1865
Now, the meanes whereby the diuell tempts, are arguments 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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1866
or from the customes 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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1867
now in consideration of the persons, then in regard of the thing it selfe, &c. In respect of the persons to whom hee should 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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1868
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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1869
I haue long preached vnto the Iewes, which are the chosen people of God, & seeing they will not heare me, it is in vaine to preach vnto these Gentiles, which neuer heard of God or godlines,
I have long preached unto the Iewes, which Are the chosen people of God, & 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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1870
and therefore will esteeme my words the lesse.
and Therefore will esteem my words the less.
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1871
Thus Ionah is loath to lose his labour, and puts in a doubt where he needes not,
Thus Jonah is loath to loose his labour, and puts in a doubt where he needs not,
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1872
because he considered not the great power of God in mens harts.
Because he considered not the great power of God in men's hearts.
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1873
The Niniuites are heathen people, and therefore (saith Ionah ) why should I venture my selfe amongst them? For seeing my owne countrymen kicke against my wordes,
The Niniuites Are heathen people, and Therefore (Says Jonah) why should I venture my self among them? For seeing my own countrymen kick against my words,
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1874
and cannot abide to heare the word which commeth from the Lord to reprooue sinne,
and cannot abide to hear the word which comes from the Lord to reprove sin,
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1875
then how much more shall I be despised these, and persecuted to death? Thus flesh and blood standeth staggering when it should doe any good, misdoubting troubles, iealous of his owne ease:
then how much more shall I be despised 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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1876
but when it goeth about to doe any mischiefe, it neuer considereth the danger, it weighteth not the following wo:
but when it Goes about to do any mischief, it never Considereth the danger, it weighteth not the following woe:
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1877
yet doing good, it is vncertaine whether all will not according, or euen aboue our hope succeede;
yet doing good, it is uncertain whither all will not according, or even above our hope succeed;
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1878
it is more likelie we should be kept safe:
it is more likely we should be kept safe:
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1879
but doing euill, mischiefe most certainely is procured, not danger onely, but losse of the best things commonly, peace of conscience or spirituall graces, of some blessings alway,
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,
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1880
or at least not receit of those things which much would reioyce vs. For sure this was a sore temptation, to bid a man (being in reasonable good estate touching his body and life) that hee should goe and preach vnto a sauage heathen people that neuer heard of preaching, and that this doctrine;
or At least not receipt of those things which much would rejoice us For sure this was a soar temptation, to bid a man (being in reasonable good estate touching his body and life) that he should go and preach unto a savage heathen people that never herd of preaching, and that this Doctrine;
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1881
that there is but one onely true God, to them who will serue a thousand, and cannot abide the contrary 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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1882
If a Preacher were commanded to goe and preach at Rome gates, against Antichrists iurisdiction & the idolatry that is so inordinately vsed in that Sinagogue of vncleannes, seeing that is a matter for which they torment and kill all that preach it sincerely:
If a Preacher were commanded to go and preach At Room gates, against Antichrists jurisdiction & the idolatry that is so inordinately used in that Synagogue of uncleanness, seeing that is a matter for which they torment and kill all that preach it sincerely:
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1883
I feare it would hardly come to passe at all, that this preacher would go from a reasonable quiet estate touching his body, to venture his life among such cruell tyrants:
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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1884
I feare hee would rather content himselfe with his present ease, then commit himselfe to so likely miserie.
I Fear he would rather content himself with his present ease, then commit himself to so likely misery.
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1885
If I goe to preach vnto these infidels, saying, yet forty daies and Niniuie shall be destroyed,
If I go to preach unto these Infidels, saying, yet forty days and Nineveh shall be destroyed,
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1886
then (saith Ionah ) it may be, they will repent, & God wil haue mercy vpon them,
then (Says Jonah) it may be, they will Repent, & God will have mercy upon them,
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1887
so I shall be counted a false Prophet for my labour.
so I shall be counted a false Prophet for my labour.
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1888
And thus we regard our credite more then the glory 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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1889
and rather then wee would receiue any reproch by your doings (in the sight of the world,) we rather choose to enter into no great action touching the glory of God,
and rather then we would receive any reproach by your 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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1890
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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1891
If I leaue mine owne people, and preach vnto the Gentiles (saith Ionah ) I shall bring shame vpon Israel before all people,
If I leave mine own people, and preach unto the Gentiles (Says Jonah) I shall bring shame upon Israel before all people,
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1892
because a Prophet is gone from them for their obstinacie, choosing rather to preach vnto vncircumcised Gentiles 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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1893
as if there were more hope of the Gentiles then of them.
as if there were more hope of the Gentiles then of them.
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1894
So Ionah more feareth the childrens disgrace then the Fathers dishonour, and their despight, 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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1895
Sathan is too well acquainted with mans nature, and so more cartainelie knowes, then we wisely consider, that all Adams sonnes are from labour easily brought to loiter:
Sathan is too well acquainted with men nature, and so more cartainelie knows, then we wisely Consider, that all Adams Sons Are from labour Easily brought to loiter:
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1896
more willingly from feare and paine, to securitie and pleasure: therefore seldome or neuer doth he in tempting omit this enticement;
more willingly from Fear and pain, to security and pleasure: Therefore seldom or never does he in tempting omit this enticement;
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1897
It will be for thy ease, for thy delight, for thy securitie.
It will be for thy ease, for thy delight, for thy security.
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1898
Therefore he saith to Ionah, not onely the way 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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1899
therfore thy trauell must needs bee tedious, thy troubles greeuous, &c. but also thy passage to Tarshish is easie, thy security 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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1900
Yea, with this he assaulted Christ himselfe, saying, when hee had shewed him all the Kingdomes of the world, and the glory 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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1901
All these will I giue thee, &c. And doth thee not so also euermore perswade vs, this good;
All these will I give thee, etc. And does thee not so also evermore persuade us, this good;
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1902
this gaine, this glory, this pleasure, or this preferment shalt thou get, if thou thus and thus deale? if if you will leaue the society, the exercises, the profession,
this gain, this glory, this pleasure, or this preferment shalt thou get, if thou thus and thus deal? if if you will leave the society, the exercises, the profession,
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1903
and the company of the children of God, and serue me, and worship mee: preferring your couetousnesse, your pride, your lust, before the seruice of God:
and the company of the children of God, and serve me, and worship me: preferring your covetousness, your pride, your lust, before the service of God:
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1904
not being scrupulous to sweare for your gaine sometime, nor to lie for your pleasure, nor to cosen for riches:
not being scrupulous to swear for your gain sometime, nor to lie for your pleasure, nor to Cousin for riches:
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1905
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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1906
and the manie heauy sighes that they are forced to fetch, but you shall also grow rich soone,
and the many heavy sighs that they Are forced to fetch, but you shall also grow rich soon,
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1907
and so be well thought of, and had in estimation, and by your wealth liue in ease with al pleasure, procuring euery thing your at 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 your At hearts desire.
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1908
Thus Ionah, which way soeuer he looke, is tempted on euery 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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1909
for the diuell hath power to entice to sinne mightily, but not to enforce violently. Loe then comforts 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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1910
Our enemies power is in our Fathers hands:
Our enemies power is in our Father's hands:
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1911
and our Sauiour prayeth for vs being most glorious in heauen, as he on earth in humility prayed 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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1912
Bebold then also encouragements to fight against his assaults: yet see a greater God hath giuen vs:
Behold then also encouragements to fight against his assaults: yet see a greater God hath given us:
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1913
this priuiledge, this promise haue we:
this privilege, this promise have we:
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1914
Resist the Diuel, and he shall flie from you, Iam. 4. 7. God hath giuen no promise to the diuell, that if he perswade hee 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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1915
if he vrge, we shall yeelde:
if he urge, we shall yield:
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1916
what a shame is it to vs, that Sathan is bolder in tempting, then we are in resisting? Is he not? O that we could truely say, wee are as wise,
what a shame 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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1917
as watchfull, as thoughtfull to withstand Sathans assaults, as he is wilie, vigilant, and more then diligent to assault.
as watchful, as thoughtful to withstand Satan's assaults, as he is wily, vigilant, and more then diligent to assault.
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1918
But what doth Ionah, thus as we haue heard by sathan assaulted? resists he as manfully as the Diuell hath set on him cunningly? Alas no, Ionah is no sooner disswaded to goe to Niniuie,
But what does Jonah, thus as we have herd by sathan assaulted? resists he as manfully as the devil hath Set on him cunningly? Alas no, Jonah is no sooner dissuaded to go to Nineveh,
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1919
then he is perswaded it were great folly:
then he is persuaded it were great folly:
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1920
he is as soone resolued as he is enticed to go to Tarshish, thinking it a chiefe point of wisedome to seek his owne ease, his owne pleasure, his owne sweet delight.
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.
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1921
One said, God spake, and it was done.
One said, God spoke, and it was done.
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1922
Surely the diuel also but speakes, and it is done, for he is such an orator as no man can deny him.
Surely the Devil also but speaks, and it is done, for he is such an orator as no man can deny him.
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1923
For who can gaine say him that counselleth as a special friend, yea as a most holy Angell? For he would seeme to be not onely carefull, both to keep vs from danger,
For who can gain say him that counselleth 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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1924
and the feare thereof, and to procure vs all good:
and the Fear thereof, and to procure us all good:
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1925
but also iealous of Gods honour, fearefull lest men should despise the word, and so their owne saluaton:
but also jealous of God's honour, fearful lest men should despise the word, and so their own saluaton:
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1926
therfore he made not onely Gehezi to take a bribe, Demas to embrace the world, Iudas to betray his Master,
Therefore he made not only Gehazi to take a bribe, Demas to embrace the world, Iudas to betray his Master,
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1927
and Caine to kill his brother, but Rebecca also to perswade Iacob, and Iacob to be bold by lying to seeke for the blessing:
and Cain to kill his brother, but Rebecca also to persuade Iacob, and Iacob to be bold by lying to seek for the blessing:
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1928
yea the Father of the faithfull to commit folly with Hagar, as here Ionah not to go to Niniuie,
yea the Father of the faithful to commit folly with Hagar, as Here Jonah not to go to Nineveh,
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1929
lest, forsooth, God should not be true of his word:
lest, forsooth, God should not be true of his word:
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1930
as if what to man seemeth vnlikely, that were with God impossible, and he could not be righteous,
as if what to man seems unlikely, that were with God impossible, and he could not be righteous,
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1931
vnlesse wee shew our selues impious. We haue seene some causes why sathan assaulting vs, hee straight ouercomes vs:
unless we show our selves impious. We have seen Some Causes why sathan assaulting us, he straight overcomes us:
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1932
would any see more? we haue bin taught his power, malice, watchfulnes, and wilines: we haue most fit and sufficient armor ministred vnto vs:
would any see more? we have been taught his power, malice, watchfulness, and wiliness: we have most fit and sufficient armour ministered unto us:
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1933
we haue a promise, that resisting him, we shall make him flie from vs. Therefore surely we forget our enemie,
we have a promise, that resisting him, we shall make him fly from us Therefore surely we forget our enemy,
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1934
or neglect the promise, or take not to vs the whole armour of God, specially we like not that armor-bearer humility:
or neglect the promise, or take not to us the Whole armour of God, specially we like not that armor-bearer humility:
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1935
submit your selues to God, and then resist he diuell.
submit your selves to God, and then resist he Devil.
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1936
But moreouer, we to our owne certaine perill and paine (so corrupt are we) ioyne with our enemy, more readie to doe 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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1937
Hereof no doubt foolish Balaam asked againe and againe, till God seeing him bent contrary to that he had bin commanded, left him vnto himselfe:
Hereof no doubt foolish balaam asked again and again, till God seeing him bent contrary to that he had been commanded, left him unto himself:
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1938
and so Balaam went on in sinne so long, till the very Asse whereon he rode, was constrained to reproue him.
and so balaam went on in sin so long, till the very Ass whereon he road, was constrained to reprove him.
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1939
But would you howsoeuer Sathan temmpts, not be turned by him out of the right way? howsoeuer he fights, not to be foiled by him? would you haue him soone to forsake you, speedily to flie from you, that is, would you resist him? for when wee begin valiantly to fight, then forthwith he flies.
But would you howsoever Sathan temmpts, not be turned by him out of the right Way? howsoever he fights, not to 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, then forthwith he flies.
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1940
Consider how shamefull a thing it is, being euery way encouraged to fight, to shew our selues most dastardly cowards:
Consider how shameful a thing it is, being every Way encouraged to fight, to show our selves most dastardly cowards:
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1941
how dishonourable to our captaine Christ, to yeeld the victory to his deadly enemy:
how dishonourable to our captain christ, to yield the victory to his deadly enemy:
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1942
how dangerous for our selues, knowing he is a most cruell tyrant, and most inexorable, that most glorieth and specially takes pleasure in putting vs to the most bitter paine that possibly he can,
how dangerous for our selves, 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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1943
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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1944
Yea, saiest thou, these things considered would make vs couragiously to encounter with Sathan, and so soone to conquer him;
Yea, Sayest thou, these things considered would make us courageously to encounter with Sathan, and so soon to conquer him;
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1945
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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1946
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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1947
How? here indeed is the hardnes: 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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1948
But thou must follow the counsell of Christ, Reu. 3. 18. Thou must anoint thine eies with the eye salue, that thou maiest see.
But thou must follow the counsel of christ, Reu. 3. 18. Thou must anoint thine eyes with the eye salve, that thou Mayest see.
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1949
Thou must be fulfilled with the knowledge of Gods will in all wisedom & spirituall vnderstanding,
Thou must be fulfilled with the knowledge of God's will in all Wisdom & spiritual understanding,
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1950
& moreouer watch and be sober. And lastly, consider, first how thy spirit is affected:
& moreover watch and be Sobrium. And lastly, Consider, First how thy Spirit is affected:
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1951
for our owne spirit (by nature euermore hard) if it be moued by the spirit of God, is sad, soft, and flow:
for our own Spirit (by nature evermore hard) if it be moved by the Spirit of God, is sad, soft, and flow:
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1952
but if it be moued by the spirit of Sathan is proud, boysterous, 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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1953
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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1954
But if it be euill, that is, not agreeable with the word of God, then it is alwaies either a lust of our corrupt nature or a suggestion 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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1955
Wherefore it is a sure way to say when we are tempted to euil, 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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1956
for euen our corruption came of his suggestion.
for even our corruption Come of his suggestion.
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1957
For the spirit of man is alwaies 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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1958
& the spirit of sathan seeking our condemnation.
& the Spirit of sathan seeking our condemnation.
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1959
So that if any will get the victory of Sathan, he may not be without the spiritual sword, which is the word of God Ephesi. 6. 17. Yea, he must haue the word of God dwell in him plenteously, Col. 3. 17. and cry still, Open mine eyes, O Lord, Psalm. 119. 18 Giue me vnderstanding, 34. and encline mine hart vnto thy testimonies. 36 and beware that he submit himselfe duely, and diligently watch.
So that if any will get the victory of Sathan, he may not be without the spiritual sword, which is the word of God Ephesus. 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, 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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1960
Thus Ionah tempted, hath consented to neglect his charge, and doth he forth-with 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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1961
But Ionah arose to fl•e vnto Tarshish. But Jonah arose to fl•e unto Tarshish.
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1962
As Ionah was no sooner tempted to goe to Tarshish but he yeelded, so as soone as hee had yeelded, forth-with be to go.
As Jonah was no sooner tempted to go to Tarshish but he yielded, so as soon as he had yielded, forthwith be to go.
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1963
So Ionah made himselfe a run-away and shewed himselfe a disobedient seraunt to his God.
So Jonah made himself a runaway and showed himself a disobedient seraunt to his God.
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1964
And in the meane while, Niniuie set on the score, and had no hoe with them in working wickednesse:
And in the mean while, Nineveh Set on the score, and had no hoe with them in working wickedness:
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1965
but still filling the cuuppe of all abominations, ranne downe to hell with as much force and speede as they could.
but still filling the cuuppe of all abominations, ran down to hell with as much force and speed as they could.
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1966
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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1967
and sin is crying, and so al falles to confusion. But Ionah arose vp to flie vnto Tarshish, &c. Ionah flyeth vnto Tarshish before he would goe to Niniuie;
and since is crying, and so all falls to confusion. But Jonah arose up to fly unto Tarshish, etc. Jonah flies unto Tarshish before he would go to Nineveh;
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1968
and euery one is like the sonne which said hee would not, before he went: and so sinne is borne first, as Esau, was borne before Iacob.
and every one is like the son which said he would not, before he went: and so sin is born First, as Esau, was born before Iacob.
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1969
Therefore if euill may compare with goodnes in particular actions, in al mankind corrupt, euill may say he is the ancienter.
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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1970
But as soone as thou perceiuest any euill cogitation or motion in thy selfe, be thou wroth 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 wroth with it, nip it in the head, put it to death,
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1971
and then the vncleane spirit that hath long bene strong, and with delight dwelt in thee, will soone be weary 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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1972
and say as the euill spirit said; Here is no dwelling for vs, let vs goe 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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1973
But Ionah arose vp to flie vnto Tarshish, &c. Ionah was sent to Niniuie, but he went toward Tarshish.
But Jonah arose up to fly unto Tarshish, etc. Jonah was sent to Nineveh, but he went towards Tarshish.
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1974
And so it is alwaies with vs, wee are euer doing that we should not doe.
And so it is always with us, we Are ever doing that we should not do.
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1975
For either we doe nothing, or that which we are not commaunded, 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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1976
Sometime most rebelliously we do that which we know the Lord straitly forbiddeth.
Sometime most rebelliously we do that which we know the Lord straitly forbiddeth.
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1977
And as Ionah tooke Tarshish for Niniuie, so we take the diuell for an Angell, light for darknesse, &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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1978
and though hee bee like a drone, yet doth hee, euen the Non-resident, keepe his beneficie fasting, feasting himselfe:
and though he be like a drone, yet does he, even the Nonresident, keep his beneficie fasting, feasting himself:
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1979
but wilt thou keepe it still? go and preach at Niniuie as ye haue been doubly commanded,
but wilt thou keep it still? go and preach At Nineveh as you have been doubly commanded,
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1980
or for shame leaue your priuledge and benefice: but they stand staggering, ashamed to keepe it, and loth to leaue it.
or for shame leave your priuledge and benefice: but they stand staggering, ashamed to keep it, and loath to leave it.
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1981
For the sweete morsels of Baals priests are pleasant vnto them, that they cannot find in their hearts to leaue them,
For the sweet morsels of Baal's Priests Are pleasant unto them, that they cannot find in their hearts to leave them,
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1982
as long as they are able to keep them. But no maruaile 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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1983
For this is a stumbling vocation amongst men, yea reiected by the children of this world which alway kick 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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1984
so that if you would aske for a painefull 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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1985
if for a contemptible vocation, this it it: for reproouing, we are reproued: blessing, we are cursed: preaching peace we make war: proclaming liberty, we are imprisoned;
if for a contemptible vocation, this it it: for reproving, we Are reproved: blessing, we Are cursed: preaching peace we make war: proclaiming liberty, we Are imprisoned;
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1986
doe what we can, we are persecuted: & for our worke worthy of loue, we receiue of the most, hatred:
do what we can, we Are persecuted: & for our work worthy of love, we receive of the most, hatred:
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1987
of few yea very few, not any more then a cold affection. Hereof it hath come to passe that Moises and Ieremy called, excused themselues;
of few yea very few, not any more then a cold affection. Hereof it hath come to pass that Moses and Ieremy called, excused themselves;
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1988
Ezekiel hauing receiued his charge, went in bitternes & indignation of his spirit, and seuen daies neglected his charge, as Ionah here doth his:
Ezekielem having received his charge, went in bitterness & Indignation of his Spirit, and seuen days neglected his charge, as Jonah Here does his:
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1989
and Moises, Eliah, and Ieremie, at length complained:
and Moses, Elijah, and Ieremie, At length complained:
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1990
& (which to the best men is the greatest griefe) it is as easie almost to wash a blacke Moore white,
& (which to the best men is the greatest grief) it is as easy almost to wash a black More white,
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1991
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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1992
but specially hindring the course of right preaching.
but specially hindering the course of right preaching.
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1993
For the Lord was not so earnest to stop the way of Balaam, lest he should commit wickednes,
For the Lord was not so earnest to stop the Way of balaam, lest he should commit wickedness,
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1994
as the diuell is earnest to stop the way of euery Ionah, lest he fulfill righteousnes, that is, cry against Niniuie, longing,
as the Devil is earnest to stop the Way of every Jonah, lest he fulfil righteousness, that is, cry against Nineveh, longing,
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1995
and duely 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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1996
But who would haue thought that such a Prophet should flie from the Lord, yea and that when he should doe 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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1997
while he was among the wicked? A fearefull example:
while he was among the wicked? A fearful Exampl:
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1998
therefore let him that thinks he standeth, take hee left hee fall, for the way is slippery wherein we are to walke.
Therefore let him that thinks he Stands, take he left he fallen, for the Way is slippery wherein we Are to walk.
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1999
When thou remembrest the fall of the Prophets, then consider that thou art much weaker then a Prophet,
When thou Rememberest the fallen of the prophets, then Consider that thou art much Weaker then a Prophet,
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2000
and therefore the easier to be encountred and ouerthrown, and the likelier to haue a most greeuous fall,
and Therefore the Easier to be encountered and overthrown, and the likelier to have a most grievous fallen,
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2001
except the Lord doe mightily vphold thee, seeing such a one cannot stand in the sight of his so mortal 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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2002
but by him receiueth so greeuous a fall.
but by him receiveth so grievous a fallen.
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2003
Secondly, if thou see Ionah flie, Moises murmure, Dauid fal to adultery, Salomon to Idolatry and Peter to forsweare his Master,
Secondly, if thou see Jonah fly, Moses murmur, David fall to adultery, Solomon to Idolatry and Peter to forswear his Master,
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2004
then maist thou learn not to trust to thine own strength, for it is weaknes; not to thine owne wisedome, for it is sinfull;
then Mayest thou Learn not to trust to thine own strength, for it is weakness; not to thine own Wisdom, for it is sinful;
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2005
but seeke helpe and craue strength at the hands of Almighty God, who giueth to euery one that asketh indifferently,
but seek help and crave strength At the hands of Almighty God, who gives to every one that asks indifferently,
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2006
and hitteth no man in the teeth;
and hitteth no man in the teeth;
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2007
which doth not bruse the broken reede, nor quench the smoking flaxe, but doth rather encrease our zeale then diminish it.
which does not bruise the broken reed, nor quench the smoking flax, but does rather increase our zeal then diminish it.
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2008
Thirdly, iudge wisely of the fal of Ionah, not rashly condemning him for his fault:
Thirdly, judge wisely of the fall of Jonah, not rashly condemning him for his fault:
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2009
for although Dauid ioyned murther with adultery, yet he repented, and is the deere child of God.
for although David joined murder with adultery, yet he repented, and is the deer child of God.
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2010
And he found a ship going to Tarshish.
And he found a ship going to Tarshish.
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2011
Ionah was no sooner come to Iapho, but he goes to the hauen, or meetes with Mariners,Jonah was no sooner come to Japho, but he Goes to the Haven, or meets with Mariners,
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2012
and presently vnderstands of a ship, not going to Niniuie, but to Tarshish. As soone as hee set forward to flie from God, Sathan straightwaies prepared a ship,
and presently understands of a ship, not going to Nineveh, but to Tarshish. As soon as he Set forward to fly from God, Sathan straightways prepared a ship,
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2013
so that temptation and doccasion of sinne doe alwaies goe together.
so that temptation and doccasion of sin do always go together.
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2014
Shall Iudas lack money, or Ionah stay for a ship? No (saith Sathan) by the mouth of his ministers;
Shall Iudas lack money, or Jonah stay for a ship? No (Says Sathan) by the Mouth of his Ministers;
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2015
here Iudas, take thee money, and betray thy Master; and Ionah, here is a ship for thee:
Here Iudas, take thee money, and betray thy Master; and Jonah, Here is a ship for thee:
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2016
goe hast thee away, and flie from the presence of the Lord.
go hast thee away, and fly from the presence of the Lord.
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2017
For the diuell is alwaies a very seruiceable and pleasant diuell 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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2018
he can finde occasion at all times, and meanes, and instruments fit for that purpose.
he can find occasion At all times, and means, and Instruments fit for that purpose.
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2019
If thou wilt flie from God, the diuel will lend thee both spurres and a horse,
If thou wilt fly from God, the Devil will lend thee both spurs and a horse,
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2020
yea a post-horse, and that will carry you swiftly and lustily away, vnto all vanitie and vngodly lusts.
yea a post-horse, and that will carry you swiftly and lustily away, unto all vanity and ungodly Lustiest.
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2021
Therefore if any will aske what the diuels occupation is, it is to tempt, to entice 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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2022
and then to prouide vs of the meanes to practise our purpose to commit (and as Iames speaketh) to bring forth sinne.
and then to provide us of the means to practise our purpose to commit (and as James speaks) to bring forth sin.
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2023
And he payed the fare thereof.
And he paid the fare thereof.
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2024
This mony was cast into the Sea, it did him as little good, as if hee had vtterly lost it:
This money was cast into the Sea, it did him as little good, as if he had utterly lost it:
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it had beene good for him if he had lost it, for it did him much harme.
it had been good for him if he had lost it, for it did him much harm.
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2026
There are many that will spend and waste, they care not how much vpon cards and dice,
There Are many that will spend and waste, they care not how much upon cards and dice,
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2027
and vnlawfull games, this money also is 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 lose.
and unlawful games, this money also is 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 loose.
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2028
And so men care not what they pay for vanities & braueries, the most part of which is vnprofitable,
And so men care not what they pay for vanities & Braveries, the most part of which is unprofitable,
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2029
& rather hurtfull then necessary for them, but onely for the vaine vse of the present time, and for some vaine respect:
& rather hurtful then necessary for them, but only for the vain use of the present time, and for Some vain respect:
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2030
this also is cast into the Sea, and better should they be, 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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2031
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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2032
Men care not what they pay for their vanities, so it doth please their mind for the presēt, 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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2033
but they will giue little or nothing to do good withall: so that Lazarus can get nothing, and Dauid can get no meat.
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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2034
Shal I take my bread and my wine, and the flesh which I haue prouided for my shearers,
Shall I take my bred and my wine, and the Flesh which I have provided for my shearers,
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2035
& giue them vnto one, whom J know not, saith churlish Nabal? We can be content to giue any thing,
& give them unto one, whom J know not, Says churlish Nabal? We can be content to give any thing,
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2036
or do any thing to win the world thereby but we will giue nothing nor doe nothing, thereby to win the kingdom of God.
or do any thing to win the world thereby but we will give nothing nor do nothing, thereby to win the Kingdom of God.
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2037
We haue heard Ionah confessing that hee receiued a charge to goe to Niniuie, but hee arose and fled toward Tarshish,
We have herd Jonah confessing that he received a charge to go to Nineveh, but he arose and fled towards Tarshish,
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2038
and went downe to Iapho, and found a ship, going to Tarshish, and paid the fare thereof, and went downe into it:
and went down to Japho, and found a ship, going to Tarshish, and paid the fare thereof, and went down into it:
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2039
heereafter 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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2040
and being wakened, hee confessed not his sinne, but suffered the Mariners to deuise to find out for whose cause they were to troubled,
and being wakened, he confessed not his sin, but suffered the Mariners to devise to find out for whose cause they were to troubled,
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2041
and at length also the lots to bee cast neuer confessing it vntill he was enforced to it.
and At length also the lots to be cast never confessing it until he was Enforced to it.
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2042
VVhat needed hee to rehearse all this? had it not beene enough to haue said, that he left his businesse vndone, hee was a sinner? No,
What needed he to rehearse all this? had it not been enough to have said, that he left his business undone, he was a sinner? No,
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2043
for God would haue men to know the stubbornnes 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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2044
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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2045
and thence was departed, and had somewhile sailed. In which space hee had leasure enough to haue repented, but did not.
and thence was departed, and had somewhile sailed. In which Molle he had leisure enough to have repented, but did not.
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2046
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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2047
and when hee 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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2048
and when he had consented he should not haue put them in practise; he should not haue fled toward Iapho;
and when he had consented he should not have put them in practice; he should not have fled towards Japho;
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2049
and when he was come to Iapho, he should not haue gone to the hauen; and when he came to the heauen, hee should not haue paid the fare;
and when he was come to Japho, he should not have gone to the Haven; and when he Come to the heaven, he should not have paid the fare;
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2050
and when hee had paid the fare, he should not haue entred the ship, and when he was entred the shippe, he should not haue hoysed vp the sailes,
and when he had paid the fare, he should not have entered the ship, and when he was entered the ship, he should not have hoised up the sails,
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2051
and sailed, and gone to sleepe.
and sailed, and gone to sleep.
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2052
But this he did, teaching that sinne runnes on wheeles, as it were downe a hill in a ll post-hast,
But this he did, teaching that sin runs on wheels, as it were down a hill in a ll posthaste,
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2053
and neuer staies till it ariue euen in hell.
and never stays till it arrive even in hell.
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2054
For Ionah thought because he came safe to Iapho, therefore he might goe to the heauens & because he came well to the hauen,
For Jonah Thought Because he Come safe to Japho, Therefore he might go to the heavens & Because he Come well to the Haven,
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2055
therefore he might pay the fare; and because he paid the fare in peace, therfore he might take shipping;
Therefore he might pay the fare; and Because he paid the fare in peace, Therefore he might take shipping;
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2056
and because he entred the ship in safety, therefore he might hoyse vp the sailes to goe,
and Because he entered the ship in safety, Therefore he might hoist up the sails to go,
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2057
and because hee hoysed vp the sailes without danger, therefore he might go securely to sleepe,
and Because he hoised up the sails without danger, Therefore he might go securely to sleep,
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2058
and safely to saile to Tarshish.
and safely to sail to Tarshish.
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2059
So sinnes follow one another like linkes of a chayne, till 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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2060
So saith the forlorne sinner, I haue sworne, and God did not punish mee, therefore I will steale:
So Says the forlorn sinner, I have sworn, and God did not Punish me, Therefore I will steal:
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2061
I haue stoln and God did not punish mee, therefore I will kill.
I have stolen and God did not Punish me, Therefore I will kill.
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2062
I haue killed and God did not punish me, then why may I not doe what I list? I may do this as wel as I haue done other things heeretofore.
I have killed and God did not Punish me, then why may I not doe what I list? I may do this as well as I have done other things heretofore.
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2063
But if Ionah had considered with himselfe that God is the Lord, who is all seeing & almighty, from whom nothing can be concealed, hee 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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2064
or when he came to Iapho, hee would not haue paied the fare, or when he had paied the fare, hee 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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2065
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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2066
but rather would haue leapt out from that ship that should carry him from his God, carrying 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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2067
but he forgets himselfe thinking the creatures can hide him from the Creator, which is an absurd thing to thinke, seeing nothing can bee 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 would any, I say, adde drunkennesse to thirst, or heape sinne vpon sinne, or suffer an euill thought to take place in him,
neither would any, I say, add Drunkenness to thirst, or heap sin upon sin, or suffer an evil Thought to take place in him,
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2069
if they consider that the iust Iehouah be held them in all their very thoughts. All those that pity Ionah, let them pity themselues;
if they Consider that the just Jehovah be held them in all their very thoughts. All those that pity Jonah, let them pity themselves;
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2070
for if we consider our owne estate, wee haue as many, and as soule sinnes in vs,
for if we Consider our own estate, we have as many, and as soul Sins in us,
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2071
as there were in Ionah, yea in Niniuie Ionah confessed his sinne, that we might confesse.
as there were in Jonah, yea in Nineveh Jonah confessed his sin, that we might confess.
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2072
Hee confessed it freely, he confessed it fully, that hee knew his masters will, but not onely did it not,
He confessed it freely, he confessed it Fully, that he knew his Masters will, but not only did it not,
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2073
but also took another course quite contrary to that which hee was commanded: and that not in purpose onely, but in deede also;
but also took Another course quite contrary to that which he was commanded: and that not in purpose only, but in deed also;
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2074
not for an houre, but a long time;
not for an hour, but a long time;
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2075
not in strugling with his weaknes, but in a profound vngodly carelesnesse, 〈 ◊ 〉 in striuing to ouer-master his conscience, accusing him for his wickednes.
not in struggling with his weakness, but in a profound ungodly carelessness, 〈 ◊ 〉 in striving to overmaster his conscience, accusing him for his wickedness.
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2076
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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2077
and manfully to fight that we may stand where he fell; and when we haue fallen, as freely and fully to confesse it to God alwaies,
and manfully to fight that we may stand where he fell; and when we have fallen, as freely and Fully to confess it to God always,
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2078
and to man also, when wisedome commaunds. FINIS.
and to man also, when Wisdom commands. FINIS.
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