fastned as strangers amongst cruell enemies imprisoned They were vnnaturall if they did not it were vnreasonable to require they should not for wee not onely may thinke it lawfull but must also acknowledge it euen a necessary duty to desire death For is there till then in vs any perfect yea any pure obedience of God Doth not sinne as long as this life lasteth dwell in our members Is there any passage to the perfect life but by the first death The fish which is taken in the net out of the sea strugleth to get in againe and Adam thrust out of Paradise would faine haue beene within againe 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 but also as soone as any cleerly seeth Christ presently hee desireth to die For though his state bee neuer so pleasant though his life bee most delightful though hee excell in riches and pleasures and honours and knowledge and glory and sarre exceede all that euer were 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 and so crieth with the Apostle I desire to bee dissolued that he may be with Crist For Christ is light and as soone as they see him they see also themselues and the worlds false happinesse his glory and their shame and filthinesse which maketh them wish for death that they may cease to sinne against God perfectly please him and enioy true happinesse with him for all sinne is blood in their eies and all worldly pleasures vanities 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 and that man after Gods owne heart the sweet singer of Israel Dauid Psalme 6. 4. and 30. 8. 9 so prayed 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 Psal 6. 10. and 36. 10. 88. 11. 12. 13. Esay 38. 11. 12 Phil. 1. 23. 24. desirous 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 die that they might perfectly obeying God fully please him and freed from all euill enioying all good with him most blessedly liue For not onely the Apostle Paul but all these and whosoeuer are grounded in the faith of Christ but especially all that haue strong hope to aduance the honour of God are in a straite as the Apostle speaketh Philip. 1. 23. and crusht on both sides euen with two contrary desires to be with Christ which is best of all for themselues and to continue amongst men which is most needfull for them So that this remaineth a manifest most necessary dutie and of all that haue truelie as Simeon beleeued in Christ performed namely thenceforth still to desire death though they also withall desired life for others death for themselues Yet all that desire death performe not a dutie for the wicked often desire to die but not duely for though they wish sometimes for it and be willing also to abide it yet do they not in heart desire it because they thinke it not a thing in the ordinance of God good and that for them but vtterly hate it holding it an extreame euill For they acknowledge as the trueth is it will depriue them of all ther delights which heere they desire and they cannot but at least feare it will take from them all pleasure and bring them to easelesse and yet endlesse paine and torments intollerable and yet vnspeakeable For the sentence of the vnchangeable God is already giuen The fearefull and vnbeleeuing and the abominable and murtherers and whoremongers and sorcerers and idolaters and all liars shall haue their part in the lake Reu. 21. 8. which burneth with fire and brimstone which is the second death And the iust Iudge shall say to all woorkers of iniquity Go ye accursed into hell fire prepared for the diuell and his Angels hell fire where the worme Mat. 9. 43. 44. 48. neuer dieth and the fire neuer goeth out Wherupon this the Prophet auoucheth There is no peace to the wicked Esay 57. saith my God For in their strong hope they feele a stinging feare their greatest confidence is not without trembling of conscience Therefore fearing the euent of death to be for them as indeed it is most horrible they vtterly abhorre it they detest it extreamely 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 not freely but forced with feare of some supposed greater euill 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 and thereupon they sometimes preferre death before life lesse willing to liue in vexation then dying to try whether they shall feele what they feare euen deserued damnation 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 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 but either in paine of bodie or else anguish of mind either raging that they cannot satisfie their lusts 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 either impatient of Gods rod fretting against him that they so heauily feele his fury and cannot fiercely fulfill their malitious minds or freelie feede on the rest of their fleshly lustes 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 and of the terrors of their trembling minds then in life to remaine any longer rather abhorring life then any way truly desiring death Therefore in that Simeon duly desired death that which we heard of Simeon in the beginning is proued true to wit that he was iust and feared God For none but the truly religious none but they that by faith are assured they are before God righteous can rightly desire death For who would desire a change but for the better But all that are ignorant of God all the vnfaithfull what knowledge soeuer they haue cannot be in better case dead then they are now in liuing though most miserably pained nay they cannot be without iust feare when they forgoe this life to feele for euer the second death But the faithfull hauing their
vnderstanding My peace I leaue with you Iohn 14. 27. My peace remaine with you Psal 37. 37. saith he Our peace is laid vp in Christ and all the peace we haue we haue by him else it is not true peace Simeon was iust and feared God in his life and therfore he departed in peace so marke the end of the iust and follow their steps and you shall then depart in peace like the Lambe vpon the Crosse Faine would Balaam die the death of the righteous but Balaam must then liue the life of the righteous therfore Nu. 23. 14. all men looke to this Happy are they that depart in peace who when Death saith feare and the serpent saith despaire they say by the spirit to the flesh crouch and bid the Serpent flie while Death openeth the prison doores If the Papists would haue men to depart in peace they would neuer say that those which depart goe to Purgatory for so by their owne saying the worst part is behind For they affirme that the paine thereof is farre grieuouser then any that in this life may be sustained But againe some say this Purgatory is in the earth neere to hell and so it is too farre from heauen to be saued Some doe say they are punished there by fire and some say by water and some say by fire and water Some lastly doe say that the good Angels torment and others say that the euil spirits doe it 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 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 but it is manifest by the Prou. 30. Eccle. 11. 3. word of God that where the tree falleth there is lieth shall lie for euer Diues and Lazarus are dead and where they are thither shal we al go Sathan hath many sleights Luk. 16. 22. 23. to deceiue vs of which this is one of the greatest to bring vs from the word of God to dreames and traditions and things inuented by the braines of mortall men which haue not the spirit of God in them According to thy word All the seede falleth not into good ground and therefore though I haue shewed you it is vngodly 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 But let vs take heed how we make trifles of sinnes for there is no dallying with God who is iealous as a consuming Heb. 12. 29. fire when his people make such small account of his words Other demaund whether it be not better to say God be with them than the diuell be with them both which are naught and to be eschewed And herein they aske this question like a theefe who hauing robbed a man by the hie waie and being taken with it and demaunded why he did such a villany saith Is it not better to rob him than to kill him as though hee must needs doe one of them then what a shamelesse answere is this for it is manifest that of two euils none is to be chosen Some will say it is a testimony of our good will To such we must reply saying so it is a testimony of your ignorance and then after a little conference they will graunt that indeed it doth not profit them 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 Mat. 12. 36. that for euery idle word wee must giue account at the day of iudgement Then they reply againe saying 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 Another sort will reply and say I pray God I neuer doe worse But to such we must answere I pray God you may doe better and you should first know whether you doe not harme before you doe it For indeed it must proceede of harme being spoken in doubting without faith 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 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 Rom. 1. 23. You haue wrought vanities Now therefore you will not leaue it because you vsed it then wil you say also we will not leaue our lying nor our swearing nor our cursing because we haue vsed it It will grieue me if I heare you vse these speeches heereafter hauing no reason nor proofe of scripture to maintain it by or to be your warrāt in it therfore I charge you in the name of God that you vse them not but rather when you heare this 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 When Sathan hath thus possessed vs with this opinion that in the seruice of God we may neglect the word of God then profites and pleasures guide vs in our profession but they that doe so professe Religion and godlinesse can neuer haue any comfort by it all their life For their owne hearts accuse them for hypocrites because they wait not for the consolation of God according to his word and whatsoeuer is not done according to that word cannot be acceptable and this word they care not for neither haue it in estimation When Adam seeth his nakednes the subtile serpent can deceiue no longer but before he seeth his nakednesse he is euer deceiued and led away with the multitude into innumerable errors Some say they shall be saued by good works and some by the Popes pardon others say by Purgatory 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 yet see their blindnes for they seeme to thinke that their torment shall not cease as long as the world standeth else why should they find and hire men to say Masse for them so long but these are the far morsels of Baals Priests and for this cause is the Popish Creed made very fauourable to the Cleargy-Wel say that Ignorance is the mother of their deuotion 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 if they had not held our Fathers in ignorance keeping them from the word they would
consciences quiet and also ioyfull in Christ free from the feare of that death they haue deserued 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 zeale of his glory that so they may cease from offending their good God and neuer cease magnifying his mercy shewing thereby that they are weary of the seruice and bondage of Sathan and sinne and assured after death to enioy the true life most fully glorifying God and most perfectly pleasing him for euer and therefore also they desire death not shortning their life but waiting his leisure and calling thereby glorifying God as in their liues they haue done and sought to doe For man was not borne at his owne will and therefore may not die at his owne pleasure Therfore they beg it of God referring themselues euer to his good will when where and how by death they shall glorifie him stil desiring it but neuer wilfully procuring it 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 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 because they waite the Lords leasure they not only wilfully murder not themselues but are carefull also lest foolishly vnwittingly they hasten it For all they are guilty of their owne blood that either by foole-hardie rash or vnwise behauing 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 because they willingly vse the meanes that brings death Simeon had seene much in his many daies but when he saw Christ he was vnwilling to liue any longer to see more His desire accomplished his long longing at length is satisfied his feruent expectation with free ioy now fulfilled It is enough saith Simeon that I haue seene my Sauiour as Iacob said It is enough that my son Gen. 45. 18. Ioseph liueth How much more then should wee bee satisfied with this and in all thankfulnesse rest in it that we haue seene Christ not as Simeon in weakenes and basenesse but victorious most glorious ouer sin death and hell triumphing and are more assured then Iacob was that hee not as Ioseph vnder Pharaoh in Egypt liueth but in heauen with his Father in highest maiestie raigneth Lord ouer all hauing all power both in heauen and Ioh. 17. 14. 1. Iohn 3. 3. Rom. 8. 18. earth and moreouer where he is thither shall wee come and be like him and with him as fellow-heires reigne in the kingdome of our Father for euer Simeon knew Christ as soone as he saw him and embraced him as soone as he knew him and enioyed him as soone as he embraced him so some know the word of God as soone as they heare it and beleeue it as soon as they know it and feele the comfort of it as soone as they beleeue it But others heare it as though they heard it not like deafe adders which stop their eares at the voyce of the charmer So Pharao would not heare the voyce of Moses nor Baals Priests the voyce of Elias and others Exod. 5. c. 1. King 18. though they know it yet will not beleeue it as if God were vntrue so all malitious wretches that preserre the pleasures of sinne before the glory of God 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 namely the heart oppressed the desolate afflicted soule The seede is not cast all on a heape but it is cast abroad 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 neither can we haue this spirit in vs and feele it not For if thou hast it it will leade thee as it did longing Simeon as wee haue hitherto seene to the Temple 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 so with thankfulnesse and godly care to keepe him and to entertaine him and to be obedient vnto him 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 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 for wee serue him whom Dauid Salomon Ezechias Iosias serued yea to whom a thousand thousands Dan. 7. 10. euen innumerable Angels minister Heb. 12. 22. euen him who is most blessed for euer Euery seruing man beares the cognisance of his master vpon his sleeue 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 Exo. 12. 22. 23. Eze. 9. 4. 11. Re. 10. 7. 3. 5. 6 that which is Sathans But all the houses of Israel are sprinkled with the blood of the Lambe and all mourners in Ierusalem are marked and all the chosen are sealed with the seale of the liuing God Well was it said the poore receiue the Gospell The young men are more forward in the trueth and more zealous then the aged the sonne then his father the seruant then his Master Once the younger Brother stole away the blessing from the elder therefore the elder hated him euen for his zeale And when was Iacob hated more then he is now When was he so hated and persecuted as he is now by Esau Yet in the old time men were more zealous in their age then euer wee heare of them to be in their youth yea they were zealous in the Lords businesse Age hindreth not Noah from building of the Arke when God commanded him age hindered not Simeon Gen. 5. 32. 6. 22. from reioycing and mirth when he beheld and embraced the Lord Iesus Christ 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 but Dan. 1. 8. 1. Sam. 2. 3. 1. Ti. 4. 12. Phil. 10. Mat. 21. 15. now young men receiue him yong Simeons young Daniels young Samuels young Timothies and young Onesimus and the young infants beginne to speake againe The young haue him they are zealous and J hope they wil keepe him though old men neglect him 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
neuer haue beene Papists 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 For mine eies haue seene thy saluation For c. Because the holy Ghost by inspiration had de-declared vnto him that he should not die till hee had leene Iesus Christ 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 and be released from this earthly prison that he might â—iue with God As idâ—e and euill wishes are vaine because they are not according to faith not grounded vpon the word of God so though we aske as cunningly as Iacob and as earnestly as the sonnes of Zebede yet if wee aske Gen. 27. 17. 18 19. 20. c. Mar. 10. 35. 37. Iam. 1. 7. not in saith according to knowledge we cannot obtaine But wee should aske so that we may receiue that we may not returne empty 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 when hee had once seene the light of the Gentiles the Christ 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 pointed at by Iohn Baptist For thus he reasoneth Now that I see thy saluation according to thy word and therefore the condition is now performed let thy promise also be fulfilled 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 for if he were a spirit Simeon could not see him and if his body were a fantasticall body then could not he haue embraced him Therfore wee Iohn 11. Luke 29. Iohn 4. Luke 10. Luke 5. see that the words of the Scripture are true which saith that Christ was perfect man in all things sinne onely excepted 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 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. 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 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 and he is come that will heale our infirmities and giue strength against sin and sathan by faith peace towards God through loue 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 the Prophets fore-told all Israel longed expected for who is the light of the Gentiles the glory of Israel and the God of the whole world 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 Acts 10. Acts 8. For as Peter was sent to Cornelius and Philip to the Eunuch 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 and liued not to see Christ crucified but the Disciples which loued Iesus did see him die like an vndefiled innocent Lambe and that to their exceeding ioy and comfort when they vnderstood how that he suffered death for loue of them and for their redemption 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 although they had a mist cast before their eyes Surely such died not till they saw Christ and embraced him in their hearts And this is our iudgement concerning them that died in the time of Popery 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 ere they wish for it like the Philistines which sent for Sampson to laugh and mocke at him and to sport Iudg. 16. themselues vpon whom the house fell and destroyed them all or the Egyptians which thought that the waters had made passage for them aswell as for the Israeliers Ezod 16. both which died in and for their security because they were not watchfull nor prepared against the Lord called them Haue seene thy saluation Seeing now hee is come for whom Simeon longed what are the troubles that are past 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 or the tediousnes or also grieuousnes of the troubles whereby wee haue obtained them Haue seene thy saluation As Moses died on the mount where hee saw the land of Canaan so the godly die in the sight of God and in Deut. 34. the contemplation of his glory like Stephen who at the very instant of his death saw the heuens open and Christ Iesuâ— sitting at the right hand of his Father and like Simeon Acts 7. here which desireth to bee loosed and no doubt shortly died viewing ioyfully and so thankfully beholding the Lord of life Beloued you are not ignorant that the great day of the Lord is neer at hand and therfore they that haue not yet seene Christ they that haue not yet embraced him but still sleepe without oyle in their lampes shal sodainly be ouertaken without the wedding garment and shall be cast into eternall torment for euer Haue seene c. There be many sights of Christ all goe not vp to the mount as Peter Iames and Iohn all see not his face with Matth. 17. Exod. 33. Iohn 13. 2. Cor. 12. 2. 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 so he sheweth himselfe vnto vs and all that loue him both see him and embrace him To some he shewes himselfe as in a glasse to some generally Mat. 20. to some particularly some he calleth early and some hee calleth late and there is no houre in the day wherein he calleth not some to get labour in his Vineyard To some he sheweth himselfe by Angels to othersome by visions Abraham saw
three Angels Lot Gen. 18. Gen. 19. Iudg. 13. saw but two Manoahs wife saw but one and yet one was enough It is saide that Abraham saw Christ his daies but we see him cleerer then Abraham and cleerer then Iohn if we beleeue in him as we should Some see Iohn 8. Christ and not his saluation and some see his saluation and doe not embrace it We see Christ when wee heare his word and we embrace his saluation when we beleeue it they see him that heare him they embrace him that follow him Heere if they had heard me I would haue searched Ierusalem with lampes to see who sitteth in darkenes 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 because their leaders are either blind guides sleepy watchmen or hireling sheepheards And surelie it is a wofull case when shepheards goe to taske and let their owne sheepe alone summer winter They sheare them but neither summer nor winter doe they feede them How should those people vnder their charge see Christ and his saluation when they are so debarred of the wholesome food 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 neither do they wait for his comming because they haue no desire to embrace him and therefore they defer that put it off from their youth to their middle age from their middle age to their old age from their old age to death and so they can haue no leasure in all their life to embrace him 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 Iohn 20. not you seeke the Lord Iesus How is this world set to deceiue vs We can find leasure to doe euill at any time but we can find no leasure in all our life long to doe good that we may at length enioy the true saluation 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 you were required to a fast and you did feast your selues 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 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 seeking to winne the vniust Mammon and the vanities of the world Thy saluation He came not by Angels or by men or by any other meanes but onely from the alone and eternall God He Matth. 1. calleth him thy saluation for his name was not giuen him by Ioseph nor by Marie but by the Angell of God Luke 1. Luke 3. Luke 14. Mat. â—7 Math. 2. signifying that he was come from heauen 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 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 but he on whose shoulders the Lord layeth it beeing sent of God and from God Then we see that our Sauiour is the true Sauiour sent from God for all creatures beare witnesse vnto him yea the very diuels with all the euils spirits doe obey his voyce at whose name all knees Mark 1. Phil. 2. shall bow He came not to bring health wealth pleasures or profits for the which if he had then multitudes of worldlings would haue followed him but hee came to bring saluation righteousnes peace truth and life Matt. 7. therefore few care for him Hee came to saue sinners not all sinners not euery one that sayeth Lord Lord Luke 5. but he came to saue penitent sinners which turne vnto God by their repentance Therefore he praieth in Iohn Iohn 17. for those onely that were giuen vnto him So soone as the seede is sowne the stones refuse it or the Sunne parcheth it or the thornes choake it and what comfort hath the Lillie among thornes Therfore wisedom taketh her vnto her wings and whispereth saying you shall seek Pro. 1. me before I come you shall seeke me but shall not find me because ye haue refused me when I offred my selfe to you Christ is their saluation that beleeue in him and make much of him and thankfully receiue him 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 and hee sheweth them a hand vpon the wall writing writing their condemnation and another catching them by the hairy scalp Dan. 5. which maketh all their ioynts to tremble and their harts to despair and he saith vnto them What dost thou heere without thy wedding garment How darest thou come to steale the childrens bread The Spirit of Saul worketh Mat. 20. 1. Sam. 16. in him in his bed and euery where and he calleth for the Harpe of Dauid to comfort his heart which cannot be comforted And this spirit saith to Iudas Thou hast betraied the Lord and crucified him therefore goe Math. 27. and hang thy selfe for euen at the preaching of saluation the horrour of damnation the marke of Caine sticketh within thee whosoeuer beleeuest not in Gods saluation But the godly heart goeth home hauing embraced this Gen. 4. saluation chewing the cud and reioycing like the Apostles which reioyced in that they were counted worthy to suffer for his names sake and they say O what a good Acts 5. 4. 1. banquet we haue had this day what delicious dainties hath God feasted vs with and so the Bee goeth loaden to the hiue and goeth longer in the strength thereof then 1. Reg. 17. Elias did Thy saluation The onely Sauiour is heere called saluation it selfe for if he were called a bare Sauiour only then you might likely vnderstand by some other Sauiour but heere is he is called saluation it selfe to shew that there is no other For there be more Sauiours but no more saluations as there be many waies to death and yet but one death The brasen Serpent was a figure of Christ that they which are stung by sin by fire and by the Serpent which Numb 22. Iohn 3. beguiled Euah may make speed because there is no remedy but to
come to Christ 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 as though Christ had least to doe in his own office for they haue other saluations to flee vnto 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 and giue so many summes of Money to the Monks and Friers 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 and euerie Gen. 11. houre some one heresie or superstition groweth vp from this filthy roote For what Papist dare say that Simeon thought on any of these or put confidence in any other Sauiour but only Gal 3. 1. 18. 2 Cor. 1. Gen. 42. in him whom he embraced in his armes For saluation is by the promise of God and all promises are in Christ And though Iacob wanted bread Ioseph wanted not mony therefore he gaue them backe again their money and likewise he gaue them that corne that they would haue bought with it I would wish them therefore to say as Iosephs brethren did that they haue their corne for nothing and their mony too let them I say be content and reioyce to say that they haue mercy for nothing and their works too For God cannot be wonne by mens works because they profit not him but themselues There is no water can wash Naaman but Iordan no water can wash the leprosie of sinne but the blood of 2. Reg. 5. the Lambe By this the Israelites were saued when the destroyer passed by By this the Lord knoweth vs to bee Exod. 1â— his people and by this the diuell knoweth vs to be none of his As it is proper vnto God to be called goodnesse so is it proper vnto Iesus Christ to be called saluation He is also called the way the truth and the life for that life Iohn 14. which wee haue is but a sparke and shadow of life but he is the true and eternall life Then seeing Christ is both our righteousnesse saluation and also the way the trueth and the life to leade vs thereunto 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 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 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 But as the riuer Siloa runneth through all the land of Iudea and watereth the whole Citie of God so Christ Ephes 4. 2. Cor. 15. Rom. 5. doth shew himselfe all in all all-sufficient in mercy to saue and blesse all his Church with spirituall gifts If Christ be saluation what shall make vs despaire Shall Sathan No for he hath ouercome Sathan Shall death No for he hath ouercome death Shall hell No for he hath ouercome hell Shall the Law No for he hath fulfilled Esay 63. the Law Shall wrath No for he hath troden the wine-presse of his Fathers wrath Therefore it was a sweet saying of one at his death VVhen mine iniquity is greater then thy mercy O God then will I feare and despaire Saluation is borne therefore we were all in the state of condemnation before light is come therefore we sate all in darkens before glory is come therefore we were all loaden with shame before life is come to shew that we were all dead in sinne before Life is come and light and saluation life to the dead light to the blind and saluation to the damned 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 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 I would faine be disproued that Niniuch might be saued though Ionah would not Thy saluation 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 like the dawes which would rather haue a barly corne then a pearle or a iewell because they know not the value thereof O Lord what is man that thou art so mindfull of him O man what is God that thou art so vnmindfull of him Psalm 8. If a friend had giuen vs any thing we would haue thanked him heartily for it but to him that hath giuen vs all things we will not giue so much as thanks Now therefore let the rocke gush out water againe and let our stony hearts powre forth streames of teares in vnfained repentance We haue all called vpon you but none regardeth vs as though God were as Baal and as though Diues felt no paine nor Lazarus ioy but all were forgotten Many times Christ commeth into the Temple and there is scarce a Simeon to embrace him the babe is here but where is Simeon If God had not loued vs better then we loued our selues we should haue perished long ere this and yet we embrace not Christ as Simeon who hath saued vs from temporall and spirituall punishment Wee are inuited to a banquet he who calleth vs to it is God What is the banquet Saluation VVho are the guests The Angels and the Saints What is the fare Ioy peace righteousnesse this is the fare and we inuite you euerie one 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 vnto this art thou called still O soule vnworthy to be beloued FINIS THE SECOND SERMON OF THE SONG OF old father Simeon Thy saluation which thou hast prepared before the face of all the people a light to bee reuealed to the Gentiles and the glorie of thy people Israel THy saluation This word saluatiis a sweete word and holds mee to it like an Adamant for when J thought to proceede this word said vnto me stay here teach this and teach all learne this and learn all for it is the pith of all the mercies of God towards his children Christ is called saluation because no man should despaire and because it is impossible to bee saued without him for saluation is onely in him Christ can doe any thing but this hee cannot saue him that will not repent He is called
and the glory of thy people Israel THis is the sweet song of olde Father Simeon wherein is set forth the ioyful and peaceable death of the righteous 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 But before we proceed further in it let vs heare a little of that which went before The Euangelist saith verse 25. And behold there was a man in Ierusalem whose name was Simeon this man was iust and feared God and waited for the consolation of Israel and the holy Ghost was vpon him And a reuelation c. Simeon feared God Religion may wel be called feare for there is no Religion where feare is wanting for the feare of the Lord is the beginning of wisedome and this Prou â— 7. priuiledge hath God giuen to those that feare him that they neede to feare nothing else And waited for the consolation of Israel 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 How many waiters bee there in the world yet few wait as Simeon did 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 and some for a golden day as they call it 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 the saluation of all that with a faithfull and zealous affection and loue doe waite for his comming to the comsort of the afflicted and to the terrifying of the wicked and vngodly which haue not already waited neither embraced him as Simeon did And waited for the consolation of Israel Faith in all afflictions doth lift vp her head waiting in assured hope beyond all hope and seeing the clouds scattered ouer her head yet she is euer comfortable to her selfe saying anon it will bee calme and although all the friends in the world doe faile yet it neuer faileth nor fainteth but euer keepeth promise in that which by the verity of the spirit of God it assureth vntill her ioy bee fulfilled All are not Israelites that are born of Israel Simeon Rom. 9. 6. was an Israelite indeed for hee waited for the Messias from God with patience and expectation so the spirit of God dwelleth alwaies with them which alwaies say Thy will be done 26 And a reuelation was giuen him If we wait as he did the spirit will assure vs as it did him that we shal see God before we die 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 27 And he came by the motioÌ„ of the Spirit in to the Temple Simeon came into the Temple at this time by the prouidence of God The worldlings will call it chance but Pro. 16. 13. Mat. 10. 39. 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 By this prouidence Rebecca came forth to wait on her fathers cattell Gen. 24. 14. 15. 16. 17. 18. 19. when Abrahams seruant praied and looked for her coÌ„ming that he might take her for Isaac to marry withal By this prouidence Saul was annointed king by Samuel 1. Sam 9. 20. 10. 1. when he had no such thought in his heart but went about seeking for his fathers asses that were lost And he came by the motion of the spirit 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 so would he doe you if you would be led by such a guide but I would not haue you to marke the vaine motions of such a spirite which leades to nothing but to vanity and pride for after he hath led you to the top and allured you by carnall pleasures as much as hee can if you then fall downe to worship Mammon embrace the world the same spirit will afterward lead you nay rather cast you downe from the top of all vnto hell Therefore I beseech you and heartily entreat you that you would bee the seruants of God and seruants of the spirit of God to be led by it to obey it 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 go thither whither you would come for all would come to heauen but all will not goe to heauen If you will all heare I will teach you all yea J wil vndertake this heare and mark my words and you shall be led by the power of the spirit to our Lord Iesus Christ And I pray to the Lord that I may neuer preach to the condemnation of any among you all yea I wish that euery one of you were more zealous and more godly then my selfe But to whom shall I compare you euen to the vagabond Iewes of wâ—â—â—â— Luke mâ—ntioneth in the Actes that they tooke vpon them to abiure euill spirites by the name of Iesus whom Paul preached to whom the Acts. 19. 1. 14. 15. 16 euill spirits answered saying Iesus we know and Paul we know but who are yee and those which had the euill spirits ranne vpon them and ouercame them so that they sted out of that house naked and wounded and thus the diuell preuailed against them at that time because they sought to worke with an others instrument and preuaile with an others weapon If they would haue said In the name of Iesus whom we preach they might haue preuailed but they thought it sufficient that Paul preached him though they neuer professed him And so we leane vpon an others staffe and thinke to be saued because God saueth others We shall be dealt withal as were those vagabond Iewes for he will answere such I know and such I know 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 and not be ouercome and put to flight like those vagabond Iewes but that we may haue oyle alwaies in our lamps burning and alwaies armed with watchfulnesse against our enemies lest Sathan steale vpon vs vnawares in the darke and lead vs to fulfill his lusts and spoile vs and strip vs and leaue vs starke naked 27 And he came by the motion of the spirit into the Temple c. 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 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 but of the spirit and grace of God 28 And when the Parents brought in the childe Iesus to do for him according to the custome of the Law 28 Then he tooke him in his armes Happy Simeon embracing Christ but not happy that he embraced him with his hands but therefore happie because he embraced him in heart Happy are they and blessed which see the things that ye see and the eares Mat. 13 16. that heare the things that ye heare saith Christ but cursed are we that hearing and seeing doe not repent for we cannot be blessed by hearing and seeing only vnlesse we heare and see with profite so that we in hart embrace Christ 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 this will not excuse vs nor make vs seem any thing better in the sight of God but rather worse if we haue not ceased to embrace the world to embrace vanities and Eph. 4. 20. 22. 23. 24. haue vnfainedly embraced the word of God and also the Lord Jesus Christ For it is said that Christ came amongst his owne and his owne receiued him not but therefore Iohn 1. 11. 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 that is will not attend with their eares to hear it or at least wil not enlarge their hearts to embrace it And praised If Samuel had heard the first time that God called him then God needed not to call him the second or the third Jf Peter had marked the crowing of the Cocke Luke 22. at the first time as he did at the third the Cocke needed not to crowe thrice Now therefore when you heare the same sound againe which you haue heard before remēber now that the Cock croweth the second time 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 Here is the example but where be they that follow it If nine lepers be cleansed yet but Luke 17. one returneth to giue thanks then one is all Vnthankfulnes is the first guest that sitteth at the table for some wil not sticke to say that they neuer said grace since they were children but if they had said they neuer had grace since they were children but if they had said they neuer had grace since they were children I would rather beleeue them Doe you not say Giue vs this day our dayly bread If you do for shame say so no more beg no more at Gods hāds vntill you bee more thankfull for that you haue receiued Leu. 16. 16. For behold the heauens frown vpon you for your sinnes and the earth denieth her fruite and is become barren because of your vnthankfulnesse And praised God and said c. Here Simeon praied and praised God yet but in few words for God delighteth not in much babling hee praied not like the Ethnicks the Pharisies or the Priests of Baal 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 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 Therefore let vs pray so that our prayers may be heard But we cannot with the heart so that Pro. 28. 9. we may be heard pray if we turne away our eares from the word for so doing whatsoeuer praiers we make they are abominable Therefore let vs heare so that hearing we may profit by it Let vs not heare still so vnprofitably as we were wont to doe if we do it shall be required at our hands Do you think you shall neuer be called to account of that which J haue preached vnto you and therefore as soone as ye are gone out of this place al is shut vp and all is forgotten God is exempted frō your minds Our Sauiour Christ saith the word I speake vnto you shal iudge you at the last day Mary is commended Ioh. 12. 48. Luke 10. 41. for that she heard our Sauiour very diligently laying vp his words in her hart Iacob was wiser then al his children in that he remembred the dreame of Ioseph vntill he saw it fulfilled Those that loue the Lord with an vnfained loue do gladly heare his voice and become obedient My sheep hear my voice saith Christ they that loue Ioh. 10. 17. 2. Sam. 6. 14. Gen. 21. the Ark as Dauid did will dance about the Arke as Dauid did and that with ioy and gladnes Isaac was a good man his name signified laughter whereby was shewed what ioy and laughter there should bee about Christ Iesus for he was the figure the truth was Christ himselfe The Virgin sung when she knew that shee should beare Luke 2 46. Luk. 2. 13. 14. him the Angels sung ioyfully when he was borne and Simeon sung when he was brought into the Temple 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 for as our desire is so is our ioy And surely therefore we receiue not sound comfort or feele small ioy by the preaching of the Gospell because we with longing wait not for it we haue no liuely desire of it we hunger and thirst not after it Lord now lettest thou thy seruant depart 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 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 to leaue this life hence to depart for he forthwith singing praied Now lettest thou thy seruant depart 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 and by vnpeaceable most deadly enemies our owne flesh the world and the diuell held prisoners in the chaines of sinne and manifold infirmities and is not our home heauen and the Saints and Angels our most deere friends No maruell then that Simeon here desireth to bee loosed or let depart And Paul professeth Phil. 2. 23. hee desired to be dissolued or vnloosed as ships in a strange land
the saluation of God because hee came not from men nor from Angels nor by chance but from Luke 1. Luke 1. Matth. 2. Luke 2. Matth. 2. Luke 3. Marke 1. Luke 1. 15. Iohn 11. Matth. 27. 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 but so did not Ioseph for the Angell had giuen him direction for his Name 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 and all the creatures doe beare witnesse vnto the Sonne of God which is our saluation He is called the saluation of God because he is saluation according to Gods owne minde He came not to bring ease and liberty but he came to bring the spiritual sword and condemnation to all obstinate sinners yet saluation to the penitent I shewed you how many despised this jewell because they know not what it is worth how few Simeons there be in the Temple how few Nathaniels how few men that feare God these plants grow not on euery ground 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 and the Almightie Lord for the sinfull sonnes of men 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 as the wicked Jewes did who neuer prospered since the time that they said His blood bee vpon vs and vppon our seede They were not like Simeon who as foone as he saw him embraced him and reioyced ouer him There is no shew of grace in themwhich Mat. 27. 25. shew no liking of godlines neither in themselues nor in others for this is the first part of our conuersion to loue them that loue God and so they are drawne to the Sonne No man will builde an Arke vntill the Gen. 7. flood come no man will seeke for corne vntil the famine come and scarce Lot will bee gone out of Sodome before the time of execution of Gods wrath doe come vpon Gen 42. Gen. 19. them Wee preach vnto you and call vpon you wee haue euen wearied our selues among you wee haue reprooued you for sinne and wee must still reprooue you vntill you amend now therefore if there bee any grace in you if ye haue any knowledge any feare of God in you 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 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 for all the preaching and teaching we haue had For who hath determined in his heart to amend his life Who hath left his pride Who hath restored that which he hath taken by extortion vsury and wrong Surely they that haue done thus are monsters I cannot see him he walkes inuisible and cannot be found The heauens trembled at the death of Christ the Sunne did hide his face the earth quaked the vaile of the Temple Matt. 27. 45. 51. 52. 53. rent in sunder the dead bodies rose out of their graues 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 of all whosoeuer throughout the world doe beleeue the gospell and liue in obedience thereof and withall that hee suffering for sinfull and wretched man was a conqueror ouer hell and all euill and hath ouercome death The Scribes were against him the Pharises were against him the Rulers band thēselues against him the Atheists against him and all the spitefull and enuious Iewes against him whose birth was base whose life was contemptible and whose death was ignominious but God was with him in him by whose power he ouercame them all and so became the saluation of God Dauid being to encounter with Goliah Saul tooke 1. Sam. 17. and put on him his owne harnesse but hee could not weare it it was too heauy for his little bodie therefore he tooke nothing but a staffe and a few stones in a scrippe and so Dauid slew the pride of the Philistines and the feare of Israel And euen thus the Lord set his sonne to fight with the Prince of this world not with swords and targets bowes and bills but with the word and spirit of God with the which he hath ouercome and through him we also haue the victory Which thou hast prepared before the face of all people c. He speakes this to the end that the eies of all mankind may be fixed vpon him as the eies of all Israel were fixed Num. 22. 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 their blood bee on their owne heads Which thou hast prepared 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 all these were foreshewed and fore-told long before they came to passe Therfore some said Who is this that is so often spoken of by Iohn 11. Luke 8. Matth. 27. Iohn 10. Marke 6. 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 at whose suffering the earth quaked the Sunne hid his face darknes came ouer all 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 by authority and euery thing For there was nothing which had not a tongue to speake for God Euery thing was prepared for him before hee came to bee reuealed hee came not in the beginning nor in the ending hee came not in the ending that wee which come after him might long for his second comming He came not in the beginning because that such a Prince as hee should haue many banners and triumphs before him Hee came not in the beginning because the eies of faith should not bee dazeled in him and lest they which should liue in the latter times should forget him and his comming which was so long before euen as you forget that which I haue said as soone as you are
euery way gaine well by his labour Therefore he comes to Ionah he flatters him he tempts him thus he begins with him It is good that men looke before they leape haste makes waste words are not alwaies to betaken as they properly signifie one thing is often spoken and another meant but thinkest thou God meaneth thou shouldest goe to Niniuy Why doth he regard idolaters 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 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 make them to detest both thy person and whatsoeuer thy preaching whatsoeuer thou hast heeretofore or heareafter shalt teach them What for thy faithfull prophecying heere among Gods people will God thinkest thou recompence thee thee whom he hath made reuerend 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 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 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 for if thou so doe who will not count thee rather a mad-man then Gods Prophet But at large that there is one all-seeing most iust almighty and euerliuing God and no moe and so all their gods are no gods but idols 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 that they haue abused his blessings most vnthankfully most vngodly to all excesse and are most proud contemners of their betters most notorious drunkards gluttons fornicators adulterers theeues oppressors witches murtherers and the like 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 yea their very Citie also and all that is therein whereby they haue beene so wicked and that within fortie daies 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 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 or continue thee in intollerable paines in a most bitter life No question 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 It were impiety to think he willed it it is blasphemy terrible blasphemy to think he commaÌ„ds it 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 of iniustice for godlinesse should haue the reward due onely to wickednesse Yea he should seeme contrary to himselfe to charge thee cruelly to murther thy selfe which hath commanded all to kill none if he should will thee to prouoke that bloody citie so But the very thing it selfe also argueth God meant nothing lesse then to commit thee to such danger or that thou shouldst do to the proud Niniuites such a message For to what end shouldst thou so cry against that Citie to make them flie and so to free them from destruction How sholdst thou then not bee found a false Prophet and God a lier What then To bring them to repentance then to spare them how should not God so againe be found vntrue 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 but signified that thou wert as good for any good may be done here to exclaime so like a frantike man against Niniuie as to preach in Samaria any longer now 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 of none is the word accounted pretious of none reuerently heard and therefore thou shouldest for a time to make the word pretious and to sharpen mens affections towards it giue ouer preaching heere and where thou wilt refresh thy selfe a while Now heere thou maiest not be idle at Tarshish thou maiest be quiet 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 No time so fit as this to see the worlde At Iapho thou canst not want shipping thither Seeme not to make small account of this kindnesse of God defraud not thy selfe of the graunted good Thus Sathan is euer crossing tempting enticing vs when wee are or should be addressing our selues to doe the will of our God So was Moises Ieremy Ezechiel Exo. 3. 11. 4. 10. 13. Ier. 1 6. â—ze 3. 14 15. Neh. 2. 19. 4. 2 8. 5. 5. 6. 6. 7. 10. Luk. 22. 31. 32 Matth 4. 1. Lâ—k 4. 2. â— 13 1. Pet. 5. 8. Nehemiah Christ himselfe tempted being about most notable workes What said our Sauiour to Peter Sathan hath desired to sift and winnow you as wheate Who are these whose perill sathan so earnestly desireth Euen Peters and Iames and Iohns No maruaile for Christ himselfe though acknowledged the Sonne of God was most fiercely assaulted of the tempter fortie daies 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 For the enemy the enuious foe the tempter the false accuser goeth about continually seeking whom he may deuoure Now his manner of tempting is first and most vsually with flattering but yet very often with most terrible threatning For whatsoeuer we doe or feele commeth from one of these three spirits the spirit of sathan the Spirit of God or our spirit Now our owne spirit of it selfe is alwaies occupied about worldly things seeking delights in pleasures not disquiet by threats The spirit of God is gentle louing and meeke not forcing nor threatning Therefore Christ saith If any will follow me let him deny himselfe and take vp his crosse daily c. Luke 19. 23. And mark his spirit he saith