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 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
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
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
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
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
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