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
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
the son of Abraham and therefore no cause why Christ should not resort to Zaccheus house As Christ said to the penitent theefe This day shalt thou be with me in Paradise So he saith heere to the penitent Publican This day saluation is Luke 13. come vnto thy house and this day thou art become the child of Abraham Christ loueth not to be lōg in any mans debt for as he saith to Zaccheus To day I must abide at thy house so he saith to the same Zaccheus To day and hence-forth for euer thou and thy house must abide with me in heauen Here is a happy change in stead of a little worldly treasure subiect to losse by theeues and to spoile by rust and moths to haue all store of heauenly treasure which neither theeues can steale nor canker can corrupt in stead of an earthly house subiect to fire and falling Mat. 6. to haue a house giuen of GOD 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 and the Son of Abraham to rest in his Fathers bosome than with Diues to keep all from the poor be tormented in those eternall flames That rich glutton that denied the crums from his table chalenged Abraham for his father but he was refused because he had not the faith nor works of Abraham but Zaccheus though by nature he Luke 16. were not the child of Abrahā yet by grace he is become the child of Abraham because he walked in the steps of that faithfull Father Abraham beleeued before he was Iohn 8. 39. circumcised so Zaccheus beleeued before he was circūcised As Abraham left his countrey and all that he had Rom. 4. 12. when God called him so Zaccheus left his office and the most part of his riches when he was called by the Son of God as Abrahā desired to see the day of Christ saw it reioyced so Zaccheus desired to see Christ he saw Gen. 32. 1. Acts 7. 3. him reioyced Now is Zaccheus a gentile become the child of Abraham not only he but his whole house also is become the house of Abraham for when Zaccheus Iohn 8. 56. is conuerted his whole house is conuerted As the Master is such are the seruants if he be godly and religious they proue godly and religious if he bee an Atheist they prooue Atheists likewise Therefore keep no companie with the wicked for it is most pernicious but associate thy selfe with those that feare the Lord that thou also maiest learne to feare the Lord 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 and ready to make amends when we haue Psal 18. wronged any of our brethren that so with Zaccheus wee may be heires of saluation 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 O Lord prepare our hearts to pray O Lord God our heauenly Father we thy poore and wretched creatures giue thee most humble and hearty thanks for our quiet and safe sleepe and for raising vs vp from the same We beseech thee for Iesus Christs sake to prosper vs this day in our labour and trauell that it may be to the discharging of our duty in our vocations principally to thy glory next to the profit of this Church and Common-weale and last of all to the benefit and content of our Masters Grant deere Father that we may cheerfully and conscionably do our busines labours not as men pleasers but as seruing thee our God knowing thee to be the chiefe M. of vs and that thou seest and beholdest vs with thy fatherly eies who hast promised reward to them that faithfully and truely walke in their vocation and threatned euerlasting death and damnation to them that deceitfully and wickedly do their works and labours We beseech thee O heauenly Father to giue vs the strength of thy spirit that godly and gladly we may ouercome our labours and that the tediousnes of that itksome labour which thou for our sins hast powred vpon al mankind may seem to vs more delectable sweet Fulfill now O Lord these our requests for thy Sonne our Sauiours sake in whose name we pray as he himselfe hath taught vs. Our Father which c. FOVRE SERMONS PREACHED BY MASTER Henry Smith And published by a more perfect Copy then heere tofore I 〈◊〉 to dy I dy to liue AT LONDON Printed for William Leake dwelling in Pauls Churchyard at the signe of the Holy Ghost 1610. ¶ To the right noble Lord the Lord Edward Earle of Bedford grace and peace from the Lord. AS the little Bee gathereth not hony for her selfe alone but for others so right Honourable I am bold to present your good Lordship with my Choice my Care and the Issue The first your honorable selfe and in this as you are the The Choice hope of the reuiuing of your vndoubted noble Grand father and Father so my hearty well wishing together with the prayers of all the godly is that what the Almighty graced thē with in you may be redoubled The second is the Fountaine whence the first had his streame and The Care being in me as a member of the Church what I wish to the same assured assembly of Gods people I leaue to the alone determiner of all Controuersies whatsoeuer The last I commēd to the onely direction of the Lord. Now as the faithfull disposer The Issue of Gods truth was a man linked vnto mee in assured friendship whilst he liued so I hauing with care long fithence collected these his Sermons together doe now with singlenesse of heart present the same to your Lordship and heerewith am prest to performe all such duties to your honour as God shall enable me vnto both in prayer for your health and increase of zeal to the maintenance of his poore flocke which I hope is the onely aime and end of all your honourable purposes Thus with all other graces I most heartily desire that Father of light to enrich you in this life and after this to blesse you with immortality in that place of rest for euer Amen Your Lordships to commaund W. S. The Contents Two Sermons of the Song of Simeon The third of the calling of Ionah The fourth of the rebellion of Ionah THE SWEET SONG OF OLD FATHER SIMEON in two Sermons Luke 2. verse 29. 30 31 32. 29 Lord now lettest thou thy seruant depart in peace according to thy word 30 For mine eies haue seene thy saluation 31 Which thou hast prepared before the face of all people 32 A light to be reuealed to the Gentiles
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
them the Lord of Hostes will rise vp in armes against them Their wickednesse 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 and full of all store which to increase Nah. 2. 8. 9. it was wholly full of lying deceit fraud full of 3. 1. and 2 11. 12. Zeph. 2. 15. robberie oppression and all violence a bloodie Citie 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 and proudly contemned others saying I am and none is besides me Moreouer it was the Mistris of witchcrafts a most idolatrous citie yea sold people through her whoredomes Nah. 3. 4. and Nations through her witchcrafts and made other idolatrous like her selfe as 2. Kin. 16. 10. Their wickednesse is come vp before me 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 and then because wee haue falne down before the god of this world and tempted the God of heauen whether he be iust or no therefore wrath speakes out of the fire Now thou hast taken thy pleasure thou must take also thy punishment A most heauy and greeuous thing it is if you knew what you are doing here and what your sinnes are doing at the barre of Gods iust iudgement For euen now before you came hither you were seruing the diuell in sinne but now it is too late to speake of it and where are they now flesh and blood could not stay them nature could not stay them pleasures could not stay them riches could not stay them nor they could not stay 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 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 in a moment it is committed on earth it comes before God in heauen is condemned to hell for though Nimrod could not climbe vp to heauen his sinnes flew vp to heauen and though wee stay below our sinnes ascend high like the tower of Nimrod but they fling vs down to confusion we become Babel For when we sinne we are as the shel-fish which the Eagle taketh and flieth into the aire with and then letteth it fall vpon the rockes and so dasheth it in peeces and then deuoures it 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 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 To them which aske how our sinnes ascend and flie vp before God J answer God here speakes vnto vs after the maner of men who cannot see a thing afore it be brought vnto them euen where they are and before them So that hereby is signified God had seene their wickednesse We fast as before him we pray as before him we giue almes as before him 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 because we hide and cloke our sinnes and commit them in secret loath that men should spie them our conscience in such actions accusing vs instantly telling vs we are about that which we cannot iustifie And wee suppose that we sinne behinde him because wee sinne here below saying with our selues in the consideration of our blinded hearts as Eliphaz accused Iob to haue said Is not God in the height of heauen and see the Iob 27. 12. 13 14 highnesse of the starres 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 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 as if God could not know what man cannot spie But let vs not deceiue our selues for God seeth not as man seeth Man can see but only outward things committed in action but God seeth and knoweth and searcheth the secrets of the heart yea the secretest thoughts and imaginations of it Againe man can see but one thing at once he cannot turne his right eye one way left eie another he cannot see before him behinde him with one looke but God seeth all things at all times Though we sinne as closely as we can for feare of hatred or shame of the world or for any other respect yet God saith your sinne is come vp before mee For though we couer it and hide it and colour it yea and as it were bury it as well as lieth in vs yet all is open vnto him therefore he saith your sinne is come vp before me For when we speake euill he is all eares to heare vs and when we doe euill he is all eyes to beholde it Therefore O foolish man doe not thinke that God seceth not which man seeth not for when he lookes vp he sees all below also and when he lookes downe he sees all aboue also If he should not much wickednesse should lie in darknes vnrewarded and men should not be terrified from sinne but rather by the example of other allured to sinne freely secretly For Ananias might haue gained by his craft if God had not seene his heart which Acts 5 men saw not but God saw his distrustfull and dissembling and corrupt heart therefore he lost his goods and his life too If God had not seene that which men see not Gehezi might haue gained a bribe for his labour when he 2. King 5. 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 and so made him a leaper for his labour A fearfull example for such as take bribes yet many care not what bribes they take so men see it not The man that said Be merry my soule and take thy Luk. 12. pleasure for many yeares might haue done it ahd not God seene him but hee espied him falling to godlesse securitie and threatned him that night to bereau him of his soule Forget it not yee that abound in wealth whose cup runneth ouer If God had not seene Achan take vp the peece of gold he had kept it to himselfe for his labour and no man should haue knowne where he Iosu 7. had it But God seeing it though closely done rewarded him with shame in the sight of all
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 yet hee is an Aethiopian still but in the end the Arke standeth and Dagon falleth downe and truth triumpheth ouer falshood hauing got the victorie and light chaseth away darknesse with the brightnesse thereof Why 1. Sam. 5. 8 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 and will say who hath required these things at your hands But what is this for euery idle word you must giue account 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 when thou mentionest the death of thy first fathers Adam Seth Enos Enoch Noah Doest thou lesse loue these not praying for them then thou doest them for whom thou saiest God be with them c. But thou hast speeches enow to vse if thou wilt needes say somewhat and leaue such superstitious and offensiue sentences if hee bee a good man thou maiest say the Lord bee thanked for his deliuerance or the like but if hee bee not then thou maiest say God grant wee may doe better then hee hath done and that by his fall we may learne to rise from sinne or some such thing 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 Can I call him backe againe I shall goe to him but hee shall not returne to mee 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 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 or in you no longer to the dishonour of God offending of your weake brethren or to my griefe For I am iealous ouer you and because you are mine and I am yours 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 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 of all not of mind onely but of will also and of workes that wee no longer would walk in darknes for few haue the wil to walke according to the word either in darknes or light wee can see to sinne in the darke aswell as in the light and doe rather because the light discouereth both the harlot and the theefe so they are afraide of the light 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 and so profitable for Iohn 1. vs. For it doth not onely descrie it selfe but all other things round about it Therefore if thou haue this light thy faith thy feare thy loue will shew it selfe and good things cannot now hide themselues for hee that is light doth delight to please God in the light It is no maruell though a man stumble in the darke but hee which stumbleth in the light is not very strong because hee seeth his way before him 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 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 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 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 Therefore now giue ouer darkenesse and arme thee with light for our life shineth like the light therefore now we should be Israel for Israel is reuolted But many Scrouls may bee written of our sinnes and thus the Gentiles are as Gentiles still Hee that beleeueth not the word is an Infidell he that beleeueth not God is an Atheist he that worshippeth any thing more then God is an Idolater euery mans conscience shall condemne himselfe Yet men will leaue godlinesse for riches but they will not leaue riches for godlinesse What madnesse Yea the Iewes neuer serued God at any time with such deuotion as many doe now their gold and their riches O intollerable wickednesse For many there are that could be content neuer to die but liue euer heere with their riches and pleasurs And is not the godly more despited for his godlines then the wicked for his wickednesse Are not the members of Christ more hated and worse entertained by vs then the limbes of satan So dearely euery one loues sinne and drawes sinne vpon sinne till their be a chaine of many links and monsters therein drawn most lothsome And though wee of our selues run swiftly to hell yet the most driue vs to make vs hie faster they come vnto vs and say your fathers loued vs well and said vnto vs if you will bee faire you shall be wise if you will be drunke you shall be rich c. Yea euery one pointeth and shweth vs the way that leadeth to destruction and how few are the number of them that do shew vs the way of vertue and golidnesse And thus wee are euen as froward as those Iewes that striue who shall come into hell first Who did euer thanke God that he was not borne an hundred yeeres agoe when ignorance spred ouer all and all Aegypt was smitten with darknesse or that the Lord hath nor left him to himselfe to become an Atheist or an Epicure which liues without God in the world We haue all Gods gifts offered vs but we haue refused them Christ brought light but wee had rather he had brought darknes for we loue darknesse more then light The Angels the heauens the word the spirit are light and we that see it are darknesse 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 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 but sinners are stubble
and their sentence is Burne them How fine would be the way of vertue if you would pare away the rubs that are in it 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 and when you haue thus crowned it make it carrie the crosse and when it hath carried the crosse condemne it and when you haue condemned it put it to death and when ye haue put it to death burie it and when you haue buried it role a great stone vpon the head of it and set watchmen to keepe it euen fasting and praier that it may neuer arise againe to raigne any more the which the Lord for his mercy sake grant Amen FINIS THE CALLING OF IONAH IONAH 1. 1. 2. 1 The word of the Lord came to Ionah the son of Amittai saying 2 Arise and goto Niniuie that great Citie and cry against it for their wickednesse is come vp before me 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 Before Christ Iesus vouchsafed to come to vs we would not come vnto him but in all our doings we wrought our condemnation 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 When wee had done as much as in vs lay to driue him away from vs 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 and our blood should haue beene vpon our owne heads Jf Christ bee the light of the Gentiles let vs embrace him and euery one walke as becommeth the children of light but manie doe shut their eies against it lest they should see and not onely many smother their owne light but the Sunne saith vnto the Moone shine not and the Moone saith vnto the stars be not bright And many haue smoothred their light so long that the dampe hath put out the candle and thus they labour to bring the darkenesse of Aegypt vpon Goshen so that their eies haue forgotten to see and somany goe cut of the way because they would not looke vpon the candle and the diuell giueth to euery one that which hee wisheth so it may bee for his hurt But who can but pitty that with the same Manna which commeth from heauen and feedeth many of life euerlasting 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 hee was poore and yet hee gaue them riches hee was counted base and yet hee made them honourable hee was contemned and yet he made them beloued they were full of darkenesse and hee brought them light but they contemned his light and so procured their owne condemnation And therefore now it is come to passe that they are become vagabonds vpon the earth and most contemned of all other Nations and euery people haue a dwelling whereas since they prophecied euill vnto themselues saying His blood bee vpon vs and our children goodnesse hath put on the face of bashfulnesse amongst them 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 then Christ is not thy glorie 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 Wee haue gone but slowly with him as with an old man that is not very swift of foote but now we must runne with Ionah as with a Post lest Niniuie be destroied The Prophecie of Ionah J neede not to shew the authority of Prophets but concerning their sorts and differences there are three sorts of Prophets The first were such as called vpon the name of the Lord in praier for the people and receiued an answer from the Lord in the peoples behalfe of which sort 1. Sam. 10. 9. was Samuel and these were called Seers A second sort of Prophets were such as God raised to expound the Law and declare the will of God vnto the people 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 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 Now in the second sort of these was Ionah whom God sent to declare his will to his people 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 As all wise men were not borne at once nor liued together 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 and as hee saw the people stand in need of them by reason of the corruption of the times And furthermore the Lord hath not at any time reuealed vnto one of these all things that might bee reuealed but as much as sufficient for them euery one in their times and places Neither hath any of them told as much of the will of God as might bee declared nor fully expounded his Lawes but the Patriarkes left some to the Prophets and the Prophets left some to the Apostles but they haue left none for vs but they haue all set open the whole will of God vnto vs and euery Prophet now bringeth only golde myrthe and frankencense like the wise men that came to see our Lord. There are three things that mooued mee to take this story in hand aboue all others First because you know the story and therefore can the better conceiue of the matter as I goe forward with it Secondly because it is briefe and doth containe a great deale in a little Thirdly because it is most agreeable for the time and state of this sinful age wherein we liue and therefore most cunenient for vs. Jt is manifest that Ionah lined in a very troublesome time namely in the time of Ieroboam the soune of Ioash King of Israel a wicked King though not hee that is called the Ieroboam that made Israel to sinne 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 which