come to Christ The Papists haue found out many saluations they haue found out a saluation by Saints a saluation by Angels a saluation by masses a saluation by merits a saluation by Idols as though Christ had least to doe in his own office for they haue other saluations to flee vnto They will haue it but they will buy it and what will they giue for it Why they will fast so many daies goe so far on pilgrimages hire Priests to say so many Masses build so many Abbies and giue so many summes of Money to the Monks and Friers Therefore the Scripture goeth against them and dishonours their shamelesnesse who like Nimrod that heaping stone vpon stone would haue built vp to heauen heape sinne vpon sinne and euerie Gen. 11. houre some one heresie or superstition groweth vp from this filthy roote For what Papist dare say that Simeon thought on any of these or put confidence in any other Sauiour but only Gal 3. 1. 18. 2 Cor. 1. Gen. 42. in him whom he embraced in his armes For saluation is by the promise of God and all promises are in Christ And though Iacob wanted bread Ioseph wanted not mony therefore he gaue them backe again their money and likewise he gaue them that corne that they would haue bought with it I would wish them therefore to say as Iosephs brethren did that they haue their corne for nothing and their mony too let them I say be content and reioyce to say that they haue mercy for nothing and their works too For God cannot be wonne by mens works because they profit not him but themselues There is no water can wash Naaman but Iordan no water can wash the leprosie of sinne but the blood of 2. Reg. 5. the Lambe By this the Israelites were saued when the destroyer passed by By this the Lord knoweth vs to bee Exod. 1â— his people and by this the diuell knoweth vs to be none of his As it is proper vnto God to be called goodnesse so is it proper vnto Iesus Christ to be called saluation He is also called the way the truth and the life for that life Iohn 14. which wee haue is but a sparke and shadow of life but he is the true and eternall life Then seeing Christ is both our righteousnesse saluation and also the way the trueth and the life to leade vs thereunto it is as possible for vs without Christ to be iustified or glorified as it is to be wise without wisedome righteous without righteousnes or saued without saluation Therefore let vs not be ashamed to take our water from the fountaine seeing Christ is the fountaine of all wisedome of all righteousnesse of all truth of all knowledge of all saluation and briefly of all goodnesse for there is no other Arke to saue vs from the floud no other ladder to ascend with into heauen no other Ioseph to feede vs in the famine no other Moses to lead vs through the wildernes But as the riuer Siloa runneth through all the land of Iudea and watereth the whole Citie of God so Christ Ephes 4. 2. Cor. 15. Rom. 5. doth shew himselfe all in all all-sufficient in mercy to saue and blesse all his Church with spirituall gifts If Christ be saluation what shall make vs despaire Shall Sathan No for he hath ouercome Sathan Shall death No for he hath ouercome death Shall hell No for he hath ouercome hell Shall the Law No for he hath fulfilled Esay 63. the Law Shall wrath No for he hath troden the wine-presse of his Fathers wrath Therefore it was a sweet saying of one at his death VVhen mine iniquity is greater then thy mercy O God then will I feare and despaire Saluation is borne therefore we were all in the state of condemnation before light is come therefore we sate all in darkens before glory is come therefore we were all loaden with shame before life is come to shew that we were all dead in sinne before Life is come and light and saluation life to the dead light to the blind and saluation to the damned For Christ is called saluation to shew that without him we are all damned fire-brands of hel heires of condemnation and forsaken of God To him that is sicke it is easie to bee thankfull when hee is whole but when he is whole it is harder to be thankfull then to be sicke I would faine be disproued that Niniuch might be saued though Ionah would not Thy saluation This word saluation is a sweet word yea the sweetest word in all the scripture and yet many despise this worthy iewell because they know not what it is worth like the dawes which would rather haue a barly corne then a pearle or a iewell because they know not the value thereof O Lord what is man that thou art so mindfull of him O man what is God that thou art so vnmindfull of him Psalm 8. If a friend had giuen vs any thing we would haue thanked him heartily for it but to him that hath giuen vs all things we will not giue so much as thanks Now therefore let the rocke gush out water againe and let our stony hearts powre forth streames of teares in vnfained repentance We haue all called vpon you but none regardeth vs as though God were as Baal and as though Diues felt no paine nor Lazarus ioy but all were forgotten Many times Christ commeth into the Temple and there is scarce a Simeon to embrace him the babe is here but where is Simeon If God had not loued vs better then we loued our selues we should haue perished long ere this and yet we embrace not Christ as Simeon who hath saued vs from temporall and spirituall punishment Wee are inuited to a banquet he who calleth vs to it is God What is the banquet Saluation VVho are the guests The Angels and the Saints What is the fare Ioy peace righteousnesse this is the fare and we inuite you euerie one yet who will come at our bidding some for want of faith some for want of loue some for wnat of knowledge haue despised this holy banquet yet vnto this art thou called still O soule vnworthy to be beloued FINIS THE SECOND SERMON OF THE SONG OF old father Simeon Thy saluation which thou hast prepared before the face of all the people a light to bee reuealed to the Gentiles and the glorie of thy people Israel THy saluation This word saluatiis a sweete word and holds mee to it like an Adamant for when J thought to proceede this word said vnto me stay here teach this and teach all learne this and learn all for it is the pith of all the mercies of God towards his children Christ is called saluation because no man should despaire and because it is impossible to bee saued without him for saluation is onely in him Christ can doe any thing but this hee cannot saue him that will not repent He is called
gone hence Hee came not in the beginning because if he had come before man had sinned man would haue acknowledged no neede of a Physitian but when man had sinned and had felt the smart of sinne for when they were cast out of Paradise they ranne vnto Christ as the Israelites did to the Serpent He came not in the beginning but in the perfect age of the world to shew that he brought with him perfection perfect ioy perfect peace perfect wisedome perfect righteousnes perfect iustice perfect truth signifying thereby that not withstanding he came in the perfect age thereof yet he found all things vnperfect The Iewes thought that he should come like some great Prince with pompe and glory which was a carnall conceite for heerein they were meruailously deceiued his father was but a poore Carpenter and his mother but a simple woman and he a silly babe wrapt in clouts Then ought not we to reuerence our Lord and to praise his Name for that he became so humble for vs most vile wretches that are worthy of nothing yet we see how cruelly they dealt with this blessed One which came to saue them Ignorance sate in the chaire deceit gaue the sentence and cruelty executed him with the most painfull and shamefull death of the crosse O that your eies doe not dazell and your eares tingle and your hearts meruaile at this dealing of theirs to our louing Sauiour which came to saue them that would and specially in that now you see that he abased himselfe for our sakes euen to the vttermost O wonderfull thing to thinke of Jf you would marke J would make you in loue with him before I haue done with you I say vnto all those that come hither to be edified take your fill of pleasure enter into Paradise lift vp your eyes stretch forth your hands and eate your fill of the tree of life and the Lord will goe home with you embrace him and kisse him entertaine him well and he will dwell with you for euer But you that come hither for fashion sake either to see or to bee seene to finde fault with some-what or to make an hypocriticall shew of godlinesse where there is none I tell you that comfort shall shake hands with you at the dore marke it and you shall see that my words are true Shew me what it is that is better then saluation I would haue none of you to bee damned if I might preuen it not so much as a peece of you to be giuen vnto sathan therefore I would J knew that stone that would kill Goliah for I would strike it with my might into his temples If you will you may be saued and the Lord will one day put those words into my mouth that will touch your hearts Therefore now arise kisse and embrace the sweet babe Iesus and then afterward frame your selues to obey him for then the Lord wil knocke at your hearts and if you wil let him in he will teach you all things The Lord came not in the beginning nor in the ending but he came in the middle age of the world to shew that if it will not learne now it will neuer learne Psal 2. to come vnto God by repentance and amendment that they may learne to kisse the sonne lest hee be angry and so they perish in his wrath like Sodome Hee came in the middle age of the world to shew that he was indifferent for the world to giue light and life vnto all that returne Acts 10. vnto him For God respecteth no persons but euery man of what nation or Countrey soeuer he be that feareth God and worketh righteousnesse is accepted of him and he will fufill their ioyes through Christ yet not when wee will but according to his owne good pleasure and when he thinketh good Therefore stay Helias anon 1. King 17. Exo. 14. the Rauens wil bring thee meat and thou shalt haue enough Anon Moses will deliuer Israel So saluation is already prepared of God and hath beene long since with fulnesse of knowledge and al excellent gifts and he will giue them to vs when hee seeth good But wee are like whining children that will not stay vntill their milke bee cold but would haue it though they be scalded with it so wee would haue the knowledge of God and liberty before wee know how to vse it Wee would know the high mysteries and deepe counsels of God before wee know our selues we would haue the liberty of the Gospel when we know no way how to vse it but in security But the Lord hee will wisely giue vnto vs as it were our bellies full when he seeth it good and when hee seeth vs ready for it who knoweth our hearts better then we our selues A light to be reuealed to the Gentiles and the glory of thy people Israel You haue heard Simeon shewing the cause why the sonne was sent from the Father why hee became man which raigned before in Paradise VVhat mooued God to leaue his ioy and his blisse and suffer more then all the world could suffer together A great cause it is that would make a king leaue his kingdome and fal to beggerie A great and wonderfull cause it was that made Iehouah to come downe from heauen to suffer misery vpon the earth Two other causes Simeon sheweth why this Messias came from heauen The first that he might enlighten the Gentiles which sate in darknesse and the second that he might be the glory of Israel which gloried in their sacrifices and in their ceremonies and so had no glorie before he came but were like the Moone when the Sunne doth shine vpon it or like Rachel which despised Gen. 29. Leah and became barten And they despised the Gentiles light like that sonne which was angry because Luk. 15. his lost brother came home againe or like those labourers which checked the Lord of the vineyard because Matth. 20. he gaue vnto the other labourers as much as hee gaue vnto them But the Gentiles are like Leah who being Gene. 29. despised became fruitfull Simeon did reioyce in Christ not onely for that hee was the glory of Israel but also for that he was the light of the Gentiles Shall the head be sorrowfull because the hand is well Nay rather the hand should bee glad because the head is well and the head because the hand is well The father should be glad because his sonne is stronger then himselfe the mother should be gladde because her daughter is wiser then her selfe the brother should bee glad because his brother is richer then himselfe the mistresse should reioyce because her maid is a better huswife then her selfe But we enuie our brethren and our neighbours because they are better then we and because God hath blessed them with temporall or spirituall things aboue vs if we see that they haue learning then we enuie them for their learning if he haue more gifts wee enuy him for
his humility the multitude of our sinnes doe presse vs downe that we cannot see Christ in glory Zaccheus was a man of little stature and that hindered him from seeing Christ in earth and we are men of little faith and that is the cause we cannot behold Christ in heauen Though Zaccheus was a man of little stature yet it appeareth that he was not a man of little wit For when he could not come to the sight of Christ for the multitude he had the wit to runne before and to climbe vp into a tree to obtaine his purpose And for the most part it falleth out that men of low stature are men of high conceit and the shortest bodies haue the sharpest wits God so prouiding that the defects of their bodies might bee supplied with the gifts of their minde Now Zaccheus that before was loth to moue his foote from the custome-house for losing his profit begins to run after Christ for feare of a greater losse like Eliza that left his plowing and ranne after Elias to follow his new vocation But Zaccheus doth not only runne but also climbe vp into a tree to see Christ A strange thing that Zaccheus a rich man and a chiefe customer should behaue 1. Reg 19. himselfe so childishly in the sight of so great a multitude but the desire he had to see Christ made him forget himselfe and to commit such things as were not fitting for his state and credit So they that will follow Rom. 12. 2. Christ must make account to doe many things contrarie to the fashion of the world and their owne liking If Christ himselfe were content to leaue the glory which he had with his Father to come downe to us shall not wee bee content to leaue the reputation which wee haue with men to goe vp to him But alas where is there any almost that preferreth not the fruition of this earthly prison before the possession of that heauenly mansion and had rather hazard the hope which they haue of eternall glory then leese the present enioying of their fading pleasure The ambitious man hunteth after honour and will not leese an inch of his estimation The couetous man Iohn 12. 6. seekes after profit and counts like Iudas all lost that comes not to his bagges And the voluptuous man bestowes his time in pleasure and thinketh that his cheefe felicitie Thus euery man makes his heauen of that wherein he most delighteth and is content to take great paines to accomplish his fond desires But heere Zaccheus is of an other mind for beeing a publike officer he climbes into a tree which stood not with his grauitie and beeing a rich man he runs to see Christ which was not for his worldly profit yea he takes great pains to see Christ not respecting his case or pleasure Thus must we bee affected if wee desire to come to Christ that neither honours nor preferments nor profit nor pleasure nor kindred nor friends be able to hold vs backe We must be ready not onely to runne but also to climbe if need require as Zaccheus did that is to take some paine and trauaile to haue a sight of Christ The Queene of the South vndertooke a great and Mat. 3. 22. Luke 14. 29. 1. King 10. tedious iourney to heare the wisedome of Salomon but we are loath to take any paine to heare one that is greater then Salomon The people in Dauids time brought so much treasure and so many gifts to the building of Gods Temple that the Priests were faine to bid them cease but a 1. Chro. 29. 9. great part of the people in our time are so sparing of their paines and cost that they thinke that very time misspent which is employed in the seruice of God and that mony ill bestowed which is giuen to the maintenance of his Ministers When Zaccheus could not see Christ for the multitude hee climbes into a tree that groweth in the way where he was to passe that from a tree he might behold him which was to suffer on a tree for mans saluation So when we cannot draw neere to Christ by reason of our sinnes that presse vs downe we will climbe vp by a liuely faith which is the tree of life that groweth in the way to eternall life that so with the eies of our faith wee may behold him that died for our sinnes vpon a tree It was a wilde Figge tree that Zaccheus climbed but not like that vnfruitfull one which our Sauiour cursed for this bare most pretious fruite euen such as Mat. 21. 1 Christ himselfe vouchsafed to pluck A happy tree that bare such pretious fruite as Zaccheus was but thrice happy Zaccheus that so happily climbed on that happy tree This tree grew in the way that Christ was to passe for else Zaccheus might haue climbed to no purpose So if we desire to find Christ we must seeke him in the way where he hath promised to shew himselfe vnto vs that is in his holy Temple where his word is duely preached and his Sacraments reuerently administred for where Mat. 19. 20. two or three are gathered together he hath promised to be present amongst them The third Circumstance When Christ came to the place hee locked vp and saw Zaccheus As Zaccheus ranne before Christ so Christ followed after to see Zaccheus Sathan for his part went about like 1. Pet. 5. 8. Iohn 10. Luke 11. 21. a roaring Lyon seeking to deuoure him but Christ for his part goeth about like a good sheepheard minding to saue him And although Sathan a strong armed man had taken some possession in the heart of Zaccheus yet Christ a stronger then hee commeth vnarmed and taketh from him his harnesse wherein he trusted and rescueth the spoile Christ commeth to the place where Zaccheus was because otherwise it had bin vnpossible for Zaccheus to come to his presence for vnlesse the Lord vouchsafe to come vnto vs wee cannot attaine to the presence of God As no man might haue any accesse to king Assuerus except he stretched out his golden scepter so no Hester 4. man may come to Christ vnlesse he be called by the golden scepter of his sacred word Christ looked vp and saw Zaccheus before Zaccheus could looke downe to behold him Thus doth the Lord preuent vs with his mercy whom he might cast off in his iustice and if he perceiue in vs a willing mind to come vnto him he is content to come first vnto vs. And like that good father Luke 15. to behold vs while wee are yet a great way off and to haue compassion on vs. When Iobs three friends that came to visit him in his Iob. 2. 12. great calamitie lift vp their eies a farre off they knew not Iob because he was so sore afflicted But Christ who is the mirour of true friendship cannot so soone forget his friends howsoeuer they be disguised He knoweth his owne sheep wheresoeuer he seeth them Ioh.
intertain him for their guest And Zaccheus no doubt was willing to entertain him for although Christ heard not the voice yet he heard the affection of Zaccheus inuiting him to dinner As therefore Zaccheus was willing to receiue Christ into his house so let vs be ready to receiue him into our hearts For as Christ said to Zaccheus This day I must abide at thy house so he saith to euery one of vs. This day I must abide in your hearts Wherefore as the prophet Dauid Psal 24. saith Open your gates that the King of glory may come in so I say vnto you Open your hearts that the word of God may enter in This day the word of God may abide in your hearts for this day the word is preached vnto you and who knoweth whether hee shall liue to heare it the next Sabbath To day therefore if you will heare his voyce harden not your hearts as did the Israelites lest if you harden Psal 95. your hearts his voyce be heard no more amongst you This day you may gather this heauenly Manna as the Israelites might gather their Manna six daies together Exod. 16. but to morrow perhaps and sixe daies after you may not gather it as on the seauenth day Manna might not be found The Lord grant that you may gather sufficient foode for the sustentation of your soules that as Elias the Prophet iournied in the strength of the meate that the Angell brought him euen vnto Horeb the mount of God so you in the strength of this spirituall meat which heere 1. Reg. 19. I bring you may bee able to passe through the dangerous waies of this troublesome world vnto Gods holy Mountaine the hauen of all happinesse whither he bring vs that hath deerely bought vs with his pretious blood euen Christ Iesus the righteous to whom with the Father and the holy Ghost three persons and one God bee giuen all glory and maiesty world without end Amen FINIS THE SINNERS Confession Pro. 28. verse 13. He that hideth his sinnes shal not prosper but he that confesseth and forsaketh them shall haue mercy The Text. Luke 19. verses 6. 7. 8. 9. 6 Then he came downe hastily and receiued him ioyfully 7 And when all they saw it they murmured saying that hee was gone to lodge with a sinfull man 8 And Zaccheus stood forth and said vnto the Lord Behold Lord the halfe of my goods I giue to the poore if I haue takē from any by forged cauilation I restore him foure-fold 9 Then Iesus said vnto him This day saluation come vnto this house for asmuch as he is also become the sonne of Abraham YOu heard the last Sabboth how Zaccheus the Publican was called to be a Christian now you shal heare the fruit of his conuersion No sooner had Christ called him from the tree but that he came downe hastily receiued him ioyfully This was the fruit which it had in the heart of Zaccheus namely obedience to the voyce of Christ a fruit more pretious and acceptable vnto God than the most pleasant fruits which Eden yeelded and a sacrifice more sweet acceptable vnto him than al the sacrifices which the Law required This is the sacrifice wherewith the Lord is pleased euen when his voyce is obeyed 1. Sam. 16 22. The voice of the Lord is a glorious voyce mighty in operation diuiding the flames of fire shaking the Psal 29. cedar trees So the voyce of Christ is a glorious voyce his voice is mighty in operation diuiding the soule and the Heb. 4. 12. spirit and shaking Zaccheus from the wild figge-tree whereinto he had climbed The same God to whose command the windes the sea the diuels and death it selfe obey heere commandeth Matth. 8. Zaccheus to come down at once and he commeth downe hastily to receiue him into his house and hee receiueth him ioyfully As Zaccheus could not come at Christ till he was called so no man can come to Christ Iohn 6. 44. except the Father draw him And as Zaccheus could not choose but come when he was called by the voice of Christ so when any man is called effectually by the preaching of the Gospel he cannot choose but come to Christ for where there is an effectuall calling there is grace giuen also to obey the same Rom. 8. 30. The Lord is faine sometime to call vs often because we know not the voyce of him that calleth vs as he called Samuel three times before hee answered because at that time Samuel knew not the Lord 1. Sam. 3. 7. But as soone as he vnderstood that it was the Lord that spake vnto him he replied presētly Speak on Lord for thy seruant heareth So when the Lord calleth any man effectually by the preaching of his word all the parts and powers of his body doe yeeld their obedience the care listeneth the tongue confesseth the heart beleeueth the head deuiseth the hand performeth the foote runneth the eye directeth and all concurre To doe thy will O God P. salme 40. 7. Such and so effectuall is the voyce of Christ in the hearts of his chosen that it maketh Saul of a bloody persecutor to become Paul a painefull Preacher it causeth Acts 9. Math. 4. Peter of a silly Fisherman to become a catcher of men and Zaccheus here of a vile Publican to become a zealous Christian And such also is the nature of the word preached wheresoeuer it pleaseth the Lord to giue successe and encrease thereto that it is able to transforme the minds of men to beget faith in the harts of Jnfidels 1. Cor. 3. 7. and in a word to saue such as are ordained to eternall life Acts 13. This is the power of the word of God euen to cause a consenting to the truth thereof and this is the property of the children of God to yeeld all obedience Rom. 1. to the word of God As soone as Christ calleth Zaccheus he comes downe presently like the light in the creation that was made as soone as God said Let there be light Heere therefore of Zaccheus that obeyed the voyce of Christ let vs learne obedience to the voice of Christ sor as Christ biddeth Zaccheus to come downe because he was too high so he saith to euery one of vs Come downe because we are too high minded But with vs the voice of Christ is not so effectuall as it was with Zaccheus for he was content to come downe at the first bidding but we must be often bidden to beware of pride ambition and yet we wil stil be climbing There are few so high that are content with their calling but as Haman was alwaies aspiring till he came to the gallowes Hest 7. so many amongst vs are alwaies climbing till they catch a fall Againe as Christ said to Zaccheus To day I must abide at thy house So Christ saith to vs To day my poor afflicted members should receiue some succour
at your hands But as the Priest and the Leuite Luke 10. passed by the wounded man leauing him halfe dead so we for the most part passe by our needy brethren leauing them vnreliued Thus are we euery way disobedient to the voice of Christ He teacheth vs to be humble as he himselfe is Matth. 11. 29. and we waxe proud and insolent as Satan is Hee willeth vs to be mercifull as our heauenly Father is Luke 6. 36. and we are cruell and vnmercifull as the rich Glutton was Luke 16. This is the cause why the earth deceiueth and rendreth not her fruit Esay 24. 5. This is the cause why the sword deuoureth abroad and the pestilence destroyeth at home Deut. 28. 15. Leuit. 26. 24. 25. and in a word this is the cause of all the mischiefes and calamities that are threatned euen because we are obstinate and rebellious against the Lord we are vndutifull and disobedient to the voice of Christ that calleth vs so louingly to come vnto him Math. 11. 28. Zaccheus was called but once he commeth quickly but we are called oftentimes and almost euery day and that by the voyce of Christ himselfe For hee that heareth you saith Christ Luke 10. 16. heareth mee and yet we cannot find the way to Christ The word of God which is the lanterne vnto our feete and the light vnto our paths Psalm 119. hath beene plainely and plentifully preached amongst vs these many yeers and yet many amōgst vs haue not yet learned to come to Christ Zaccheus comes quickly when Christ calleth him let vs therefore learne of Zaccheus to come quickly when Christ calleth vs. We must be quicke in the Lords busines for God cannot abide loyterers standing al the day idle Mat. 20. and as he loueth a cheerfull giuer 2. Cor. 9. 7. so he liketh a cheerfull follower It followeth therefore that Zaccheus receiued him cheerefully Still Zaccheus is a receiuer before he was a receiuer of custome now he is a receiuer of Christ Zaccheus receiued Christ two waies first into his heart when he desired to see him and then into his house when he gaue him hospitalitie Many receiued Christ to house but not into their hearts and therefore receiued him grudgingly but Zaccheus receiued Christ first into his heart and then into his house and therefore receiued him ioyfully Of Zaccheus his ioyfulnesse we must learne to be ioyfull when we do any thing for the cause of Christ we must be glad to harbour Christ in his members as Zaccheus was glad to harbour Christ himselfe As before in comming downe from the tree Zaccheus shewed his obedience so heere in receiuing Christ into his house he sheweth the loue that he bare vnto him If Zaccheus had not loued Christ he might haue sent him to some common Inne But Zaccheus is content to receiue Christ in his owne house yea he reioyceth to haue gotten so good a guest like Abraham Gen. 18. that vsed to sit at the doore of his tent and reioyced to entertaine strangers that went by the way and therefore though Zaccheus were a Gentile borne yet herein he sheweth himselfe the child of Abraham because he doth the works of Abraham Ioh 8. ver 39. So did Abraham and so we must doe if we will shew our selues to be the children of Abraham When Abraham thought only to haue entertained Abraham Gen. 18. 3. men he receiueth the Angels in the shape and likenesse of men and when Zaccheus thought to entertaine the sonne of man he receiueth the sonne of God himselfe Let vs therefore as the Apostle willeth vs. Hebr. 13. 2. be mindfull to entertaine strangers for as much as thereby Lot Gen. 19. 3. some haue receiued Angels into their houses vnawares and why should we not hope to entertaine the like or better guests if we be giuen to hospitalitie as those godly Fathers were For as the Angels came to them in the likenes of men so Christ himselfe comes to vs in the likenes of a poore man of a lame man and of a blind man and when he commeth he commeth hungry or thirsty or naked or harbourlesse or sicke or imprisoned and happy are they that feede or cloath or harbour or visite him when he commeth thus afflicted When Abraham entertained the Angels he was not onely busie himselfe but his wife and all his houshold were carefull to make prouision for them so when Zaccheus receiued Christ into his house his whole familie no doubt were no lesse willing and carefull to entertaine Christ then their Master was and therefore not onely to Zaccheus but euen to his whole house saluation is promised because the whole family reioyced at Christ his comming Let rich men learne of Zaccheus to entertaine Christ in his needy members and let rich mens seruants learne of Zaccheus family to shew themselues mercifull like their mercifull masters that they may receiue the reward of mercy and hospitalitie at the last day Come ye blessed for I was harbourlesse and ye tooke me in Generally as Zaccheus gladly receiued Christ so let euery one that is able be glad to distribute to the necessity Math. 25. of the poore Saints if we haue much let vs giue plentifully if we haue little let vs giue gladly of that little if wee be not able to giue a penny yet happily wee may affoord a morsell of bread if not that yet there is none so needy that cannot giue a cup of cold water and euen so small a gift shall not lose his iust reward Matth. 10. 41. Zaccheus receiued Christ into his heart but many amongst vs are ready to driue Christ out and to receiue Sathan instead of him Zaccheus receiued Christ into his house but there are many rich men amongst vs that like Diues Luke 16. will not affoord poore Lazarus the crummes that fall from their table but as the damosell Acts 12. opened not the doore for ioy when she heard Peters voyce so by contrary these men for verie griefe shut their gates when they perceiue a begger there Finally Zaccheus was ioyfull when he entertained Christ but many amongst vs are sorrowfull when they should relieue the poore like churlish Nabal 1. Samuel 25. that reuiled Dauid when he should haue releeued him So long as Iob prospered hee kept a worthy and a worshipfull house he suffered not the stranger to lie in thee streets but opened his doore to the Trauailer that went by the way Job 31 32. But now many Gentlemen of the country are content to suffer the stranger the fatherlesse and the widow not onely to lie but euen to starue and die in the streets with hunger and cold and neuer receiue them to house or harbour nor affoord them any reliefe or succour But as the voyce of Abels blood did cry from the earth to God for vengeance against Gen. 4. 10. his brothers crueltie so the voyce of the poore and their piteous cries shal enter into the eares of the Lord and
and the glory of thy people Israel THis is the sweet song of olde Father Simeon wherein is set forth the ioyful and peaceable death of the righteous after that they haue embraced Christ Iesus with heart and mind vnfainedly as hee did seeing their death is to bee the beginning of a better and more ioyfull and pleasant life then the former But before we proceed further in it let vs heare a little of that which went before The Euangelist saith verse 25. And behold there was a man in Ierusalem whose name was Simeon this man was iust and feared God and waited for the consolation of Israel and the holy Ghost was vpon him And a reuelation c. Simeon feared God Religion may wel be called feare for there is no Religion where feare is wanting for the feare of the Lord is the beginning of wisedome and this Prou â— 7. priuiledge hath God giuen to those that feare him that they neede to feare nothing else And waited for the consolation of Israel Simeon also waited for the consolation of Israel vntill hee had embraced in his armes him whom hee so long longed to see and feele How many waiters bee there in the world yet few wait as Simeon did but some wait for honours some for riches some for pleasures some for ease some for rewards some for money some for a deere yeere and some for a golden day as they call it but Simeon waited and expected with many a long looke vntill he had seene and embraced Christ Iesus the light of the Gentiles the glory of Israel the saluation of all that with a faithfull and zealous affection and loue doe waite for his comming to the comsort of the afflicted and to the terrifying of the wicked and vngodly which haue not already waited neither embraced him as Simeon did And waited for the consolation of Israel Faith in all afflictions doth lift vp her head waiting in assured hope beyond all hope and seeing the clouds scattered ouer her head yet she is euer comfortable to her selfe saying anon it will bee calme and although all the friends in the world doe faile yet it neuer faileth nor fainteth but euer keepeth promise in that which by the verity of the spirit of God it assureth vntill her ioy bee fulfilled All are not Israelites that are born of Israel Simeon Rom. 9. 6. was an Israelite indeed for hee waited for the Messias from God with patience and expectation so the spirit of God dwelleth alwaies with them which alwaies say Thy will be done 26 And a reuelation was giuen him If we wait as he did the spirit will assure vs as it did him that we shal see God before we die and they that long in faith to see the ioyes of heauen the spirit assureth and promiseth faithfully vnto them that they shall see it 27 And he came by the motioÌ„ of the Spirit in to the Temple Simeon came into the Temple at this time by the prouidence of God The worldlings will call it chance but Pro. 16. 13. Mat. 10. 39. the Euangelist would not chop that in because it is manifest that al things come to passe by the prouidence of God without which there is nothing done By this prouidence Rebecca came forth to wait on her fathers cattell Gen. 24. 14. 15. 16. 17. 18. 19. when Abrahams seruant praied and looked for her coÌ„ming that he might take her for Isaac to marry withal By this prouidence Saul was annointed king by Samuel 1. Sam 9. 20. 10. 1. when he had no such thought in his heart but went about seeking for his fathers asses that were lost And he came by the motion of the spirit The diuell led Christ vnto the top of an high mountaine that hee might shew him the glory of the worlde which deceiueth vnstable minds so would he doe you if you would be led by such a guide but I would not haue you to marke the vaine motions of such a spirite which leades to nothing but to vanity and pride for after he hath led you to the top and allured you by carnall pleasures as much as hee can if you then fall downe to worship Mammon embrace the world the same spirit will afterward lead you nay rather cast you downe from the top of all vnto hell Therefore I beseech you and heartily entreat you that you would bee the seruants of God and seruants of the spirit of God to be led by it to obey it and to do nothing contrary to his will that you can refraine but all those good things which you would were done by you and go thither whither you would come for all would come to heauen but all will not goe to heauen If you will all heare I will teach you all yea J wil vndertake this heare and mark my words and you shall be led by the power of the spirit to our Lord Iesus Christ And I pray to the Lord that I may neuer preach to the condemnation of any among you all yea I wish that euery one of you were more zealous and more godly then my selfe But to whom shall I compare you euen to the vagabond Iewes of wâ—â—â—â— Luke mâ—ntioneth in the Actes that they tooke vpon them to abiure euill spirites by the name of Iesus whom Paul preached to whom the Acts. 19. 1. 14. 15. 16 euill spirits answered saying Iesus we know and Paul we know but who are yee and those which had the euill spirits ranne vpon them and ouercame them so that they sted out of that house naked and wounded and thus the diuell preuailed against them at that time because they sought to worke with an others instrument and preuaile with an others weapon If they would haue said In the name of Iesus whom we preach they might haue preuailed but they thought it sufficient that Paul preached him though they neuer professed him And so we leane vpon an others staffe and thinke to be saued because God saueth others We shall be dealt withal as were those vagabond Iewes for he will answere such I know and such I know but who are yee Therefore it behooueth vs all to pray vnto the Lord that hee would furnish vs with weapons to encounter against all the euill motions of the spirit of Sathan that we may ouercome and not be ouercome and put to flight like those vagabond Iewes but that we may haue oyle alwaies in our lamps burning and alwaies armed with watchfulnesse against our enemies lest Sathan steale vpon vs vnawares in the darke and lead vs to fulfill his lusts and spoile vs and strip vs and leaue vs starke naked 27 And he came by the motion of the spirit into the Temple c. If we would thinke that his spirit doth leade vs into the Temple we would marke very diligently the motions thereof when we are there whether it speaketh to vs in our owne soules by the mouth of the Minister of God who is
the Minister not of the letter but of the spirit and grace of God 28 And when the Parents brought in the childe Iesus to do for him according to the custome of the Law 28 Then he tooke him in his armes Happy Simeon embracing Christ but not happy that he embraced him with his hands but therefore happie because he embraced him in heart Happy are they and blessed which see the things that ye see and the eares Mat. 13 16. that heare the things that ye heare saith Christ but cursed are we that hearing and seeing doe not repent for we cannot be blessed by hearing and seeing only vnlesse we heare and see with profite so that we in hart embrace Christ But we will obiect that we are Israelites and are circumcised and haue receiued the Sacrament of Christs blood that we might be his people and he our God but this will not excuse vs nor make vs seem any thing better in the sight of God but rather worse if we haue not ceased to embrace the world to embrace vanities and Eph. 4. 20. 22. 23. 24. haue vnfainedly embraced the word of God and also the Lord Jesus Christ For it is said that Christ came amongst his owne and his owne receiued him not but therefore Iohn 1. 11. accursed are so many of them as reiect their own saluation which being freely offered vnto them wil not stretch forth their hands to receiue it that is will not attend with their eares to hear it or at least wil not enlarge their hearts to embrace it And praised If Samuel had heard the first time that God called him then God needed not to call him the second or the third Jf Peter had marked the crowing of the Cocke Luke 22. at the first time as he did at the third the Cocke needed not to crowe thrice Now therefore when you heare the same sound againe which you haue heard before remēber now that the Cock croweth the second time for you know what discommodity doth come by negligence and what commodity by attention for if you attend and follow iustice shall bee swallowed vp of mercy Simeon praised God Simeon was thankfull Here is the example but where be they that follow it If nine lepers be cleansed yet but Luke 17. one returneth to giue thanks then one is all Vnthankfulnes is the first guest that sitteth at the table for some wil not sticke to say that they neuer said grace since they were children but if they had said they neuer had grace since they were children but if they had said they neuer had grace since they were children I would rather beleeue them Doe you not say Giue vs this day our dayly bread If you do for shame say so no more beg no more at Gods hāds vntill you bee more thankfull for that you haue receiued Leu. 16. 16. For behold the heauens frown vpon you for your sinnes and the earth denieth her fruite and is become barren because of your vnthankfulnesse And praised God and said c. Here Simeon praied and praised God yet but in few words for God delighteth not in much babling hee praied not like the Ethnicks the Pharisies or the Priests of Baal but Simeon praied with the heart like Moses and was heard And said He ioyfully praising God spake yea sweetly as it were sung it Though you sing all Dauids Psalmes ouer and haue not Dauids spirit it profiteth nothing and though Dauid was heard when he sung them yet you cannot be heard Therefore let vs pray so that our prayers may be heard But we cannot with the heart so that Pro. 28. 9. we may be heard pray if we turne away our eares from the word for so doing whatsoeuer praiers we make they are abominable Therefore let vs heare so that hearing we may profit by it Let vs not heare still so vnprofitably as we were wont to doe if we do it shall be required at our hands Do you think you shall neuer be called to account of that which J haue preached vnto you and therefore as soone as ye are gone out of this place al is shut vp and all is forgotten God is exempted frō your minds Our Sauiour Christ saith the word I speake vnto you shal iudge you at the last day Mary is commended Ioh. 12. 48. Luke 10. 41. for that she heard our Sauiour very diligently laying vp his words in her hart Iacob was wiser then al his children in that he remembred the dreame of Ioseph vntill he saw it fulfilled Those that loue the Lord with an vnfained loue do gladly heare his voice and become obedient My sheep hear my voice saith Christ they that loue Ioh. 10. 17. 2. Sam. 6. 14. Gen. 21. the Ark as Dauid did will dance about the Arke as Dauid did and that with ioy and gladnes Isaac was a good man his name signified laughter whereby was shewed what ioy and laughter there should bee about Christ Iesus for he was the figure the truth was Christ himselfe The Virgin sung when she knew that shee should beare Luke 2 46. Luk. 2. 13. 14. him the Angels sung ioyfully when he was borne and Simeon sung when he was brought into the Temple If Simeon had not longed and so waited for the consolation should hee now haue had this ioy and exultation he could not haue felt it for as our desire is so is our ioy And surely therefore we receiue not sound comfort or feele small ioy by the preaching of the Gospell because we with longing wait not for it we haue no liuely desire of it we hunger and thirst not after it Lord now lettest thou thy seruant depart Simeon waiting for the consolation of Israel longing to see the Sauiour was like the Hart panting for the water brooks til he had beheld his best beloued but as soone as hee had takē him in his armes whom his soule desired to see hee so thirsted for death that he thenceforth thought of sought after besought God for nothing but to leaue this life hence to depart for he forthwith singing praied Now lettest thou thy seruant depart But doe you say some commend him herein did he well May not any man desire death may not the fastned ship in a strange land desire to be loosed to hasten to his longed for port at home may not a man imprisoned amongst bitter enemies desire to be set at liberty to returne to his owne country in freedome to liue amongst his sweet friends Are wee not strangers heere and by vnpeaceable most deadly enemies our owne flesh the world and the diuell held prisoners in the chaines of sinne and manifold infirmities and is not our home heauen and the Saints and Angels our most deere friends No maruell then that Simeon here desireth to bee loosed or let depart And Paul professeth Phil. 2. 23. hee desired to be dissolued or vnloosed as ships in a strange land
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
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
commendeth the holinesse of Ionah in that he in the middest of the corruption wherewithall the people were ouerflowne was vncorrupted and vnspotted and called to be a Prophet amongst the people of God For he had prophecied in Israel before he was sent to Niniuie as the word also doth argue which laieth open and magnifieth the great loue of God in that he sent a Prophet 2. Reg. 14 25. to admonish this vngodly people when as hee should haue sent a thunder-bolt to terrifie them or rather vtterly to destroy them so that there mercy stept before iudgement His name was Ionah which signifieth a Doue which admonisheth vs that as we labour to be as wise as Serpents so we should also desire that we might be as simple as Doues his fathers name was Amittai which signifieth truth I would that Truth were euery Preachers father There are two speciall things contained in this Historie The first the great mercy of God shewed vnto three sorts of men the Niniuites Ionah and the Mariners in respect of the Niniuites that he sent a Prophet to Niniuie a Citie of the Gentiles which were strangers from the couenant from the promise strangers from the common wealth of Israel and conuerted them by his preaching and so spared them now In regard of Ionah that being for his disobedience in flying to Tarish when he was sent to Niniuie throwne into the sea he prepared a great whale to swallow him and in his belly euen in the bottome of the Sea where there was no hope of life for him preserued him and after three dayes deliuered him thence safe and then cast him not off but continued him in his calling wrought powerfully by him both in the ship conuerting the idolatrous Mariners and in Niniuie humbling the King and the whole City And lastly when he had most vnworthily doubly murmured and iustifie himselfe against God hee contented himselfe with gentle and milde reproofe of him In consideration of the Mariners that hauing been idolaters all their liues now in daunger giuing the honor of God to their owne fancies God yet conuerteth them so that they called vpon him and sacrified and made vowes vnto the true God and by his mighty power hauing the winde and seas calmed were then and for euer saued The second thing is Ionahs fall and rising againe His fall first sinning both flying from God murmuring and therein iustifying himselfe secondly sustaining his punishment manifold and long feares casting into the sea and continuing in the Whales belly three daies and afterward his reproofe and conuiction His rising first repenting in the ship in the belly of the Whale and being cast out of it Then also faithfully discharging his duety crying against Niniuie couragiously We haue seene Ionah a far off if we would wee might see him neerer He that receiues a Prophet in the name of a Prophet shall receiue a prophets reward Therefore let vs prepare our eares to heare and receiue the word of God preached by the Ministers and let vs thinke that Ionah is come againe to our houses to preach and whether it be 40. daies or 40. weekes or 40. yeeres they that liue like Sodome shall be punished like Sodome But as our Sauiour saith to his disciples Pray that your flight be Matth. 24. 21. not in winter nor on the Sabbath so say I vnto you pray that the Lords comming be not on the weeke daies for if he come then how should he find you Therefore J pray you learn at least now and giue good eare that you may heare sufficient for all the weeke The word of the Lord came to Ionah the sonne of Amittai saying Arise and goe to Niniuie c. Herein I obserue that Ionah went not before he was sent for going to preach vnto the Gentiles it was needfull that he should haue a speciall calling and commission from the Lord himselfe for it was vnmeete to cast the childrens bread vnto the dogges vnlesse he had a speciall commandement from God so to doe None ought to take vpon him the function of preaching in the Church vnlesse they haue their warrant or authority from Gods as Aaron had And although they Heb. 5. 4. haue not their authoritie in that forme and manner as Ionah had his namely as it were by word of mouth euen from God himselfe Arise and goe to Niniuie yet they must haue their warrant from him else their calling is vnlawfull But now heere is another authority crept into the Church that makes so many Idolls which haue eyes and see not tongues and speak not eares and heare not and that is this when one stalleth vp another into Moises chaire not hauing Moses rodde nor Moses spirit But this gall will not hold spurring Further I obserue that as the word of the Lord came to Ionah so the word of the Pope came to his Priests Iesuits Seminaries but so and in such sort many times that they are drawne to â—borne while masses are said for them at Rome The word of the Lord came vnto Ionah c. That which came vnto him was not alwaies with him but so it was that when the word of the Lord came vnto any of the Prophets then they were well furnished with abilitie to teach to preach to reprooue or to commaund whosoeuer the Lord would haue so handled As by example Nathan the Prophet did Dauid the King that hee should build a Temple 2. Sam. 7. and 1. 2. Sam. 7. 1. Chron. 17. Chron. 17. And a litle after he came and bid him that he should not build it Where we see that when he bid him build it then the Spirit of the Lord came not vnto him to bid him so to doe And therefore the Spirit of God came vnto him the very same night and bid him that he should goe to Dauid and bid him that he should not build it For this is euident that as God himselfe is constant so his Spirit and his word are constant and therefore neuer saith and vnsaith one thing Againe the Prophet Elisha said 2. King 4. that the Shunamites heart was grieued but the Lord had hid it 2. King 4. from him and had not as then declared the same vnto him which doth note vnto vs that the same word whereby the Lord hath and doeth reueale maruellous things vnto the Prophets was not now vpon him neyther is alwaies vpon any Prophet but according to the will of God it comes vnto them to reueale vnto them what he would haue them to doe and when it pleaseth him Also Daniel said that the Lord did not reneale the Kings dreame vnto him for any wisdome that hee had Dan. 2. 30. more then any liuing but onely for the Kings sake and for the poore people of Gods sake and so you must thinke of vs that are the Ministers of the Gospell that the Lord doeth not reueale his will vnto vs for any wisdom or worthines that
is in vs more then other men but for your sakes that we might reueale it to you Therfore heare vs euen for this cause because the Lord hath reuealed vnto vs these things for your sakes and good From the calling we come to the charge Arise and goe to Niniue that great c. God commeth and findeth vs all asleepe then he bids vs arise for they are not fit to conuert others which are not yet conuerted themselues according to that saying of Christ to Peter When thou art conuerted strengthen Luk. 22. 30. thy brethren teaching them by your experience Now adaies men take vpon them to reprooue others for committing such things as themselues haue practised and do practise without amendement notwithstanding their diligence in teaching others their dutie they can teach all the doctrine of Christ sauing three syllables that is Fellow me Therefore these are like some Taylors which are very busie in decking and tricking vp of others but goe both bare and beggerly themselues Yet they will not let vs plucke out the more that is in their eyes vntill wee haue plucked out the beame which is in our owne eyes Go to Niniuie Niniuie was the greatest and the antientest Citie in the land of Assyria and the name of it signified Beautifull which name was giuen it rather for the greatnesse and beautie thereof then for the name of Ashur which was the builder and first founder thereof as we reade in the booke of Genesis It had a faire name but foule deedes like this Citie Gen. 10. 12. Goeto Niniuie c. God would not suffer any people to bee vntaught therefore he hath written this name in great letters easie to bee read of all The heauens declare the glory of God and the firmament sheweth the work of his hands They haue no speech nor language without them is their Psal 19. 1. 2. 3. voyce heard Their line is gone foorth through all the earth their words into the ends of the world In them Rom. 1. 19. 20. is manifest for all what may bee knowne of God For his eternall power and God head are seene by the creation of the world but especially hee teacheth some by his word also Therefore he sent vnto the old world Noah Gen. 6. Gen. 19. Act. 16. 6. Lot to Sodome Moises to Israel and heere Ionah to Niniuie But when Paul with Silas and Timothy had gone throughout Phrygia and the region of Galatia they were forbidden of the Holy ghost to preach the word in Asia Then came they to Mysia and sought to goe into Bithynia but the spirit suffered them not Goe to Niniuie The Iewes would not heare the wod of God by Ionah and therefore the Lord sent him to Niniuie They that griue the spirit quench the spirit Then goes the Prophet from Samaria to Niniuie The word was in Samaria it went thence to Niniuie the Gospell was at Ephesus it is come into England it is gone out of the Citie Reu. 2. 4. 5. 1. Cor. 10. 12. but it may depart from England againe If any thinke that he standeth let him take heede left he fall But the Prophet goes from Samaria to Niniuie that was both to shake off the dust of his feete to witnesse against them their obstinacie and hardnes of heart and secondly to let them see that the wicked Gentiles were more righteous then they in that they repented at the voyce of one Prophet yea and that with one sermon whereas themselues refused and resisted all the holy and worthy Prophets that God sent vnto them And thirdly it may bee to signifie that the Iewes for their contempt and negligence should be reiected and the Gentiles should be receiued into the fauor of God that they might bee an holy and sanctified people vnto the Lord in their trouble That great Citie Niniuie had fifteen hundred towers in it as some doe Ion 2. 4. 11. write and a hundred twenty thousand little children as it is noted in the end of this story therefore it may well be called a great City but the greater it was the more vngodly it was For as one man taketh sicknesse of another so one man is infected by the wicked wordes and ill example of another and so taught to sinne the more till the measure of sinne be full And cry against it c. First God biddeth him Arise and shake off all impediments then to goe and call them to the battell and now he bids him cry out against them and so terrifie them Euery Prophet is a crier as appeareth where the Lord biddeth Esay to lift vp his voice like a trumpet Euery Esay 48. 1. Prophet must both bee plaine and bold and this many times maketh the poore seruants of God to speake their mindes as plaine and bold as if they sate in iudgement Iohn was a voyce a voyce would not serue he was Luk. 3. the voice of a cryer and yet hee could not make all the crooked straight nor the rough plaine And because all the Preachers of the Gospell should cry that is preach zealously in the second of the Actes it is written The Holy ghost came downe in fire and tongues but this fire is quenched and the tongues are tied vp so that they that should cry are starke dumbe but though they cannot speake they can see they can see if a great benefice fall though it be an hundred miles off and Pharaoh had more care of his sheepe then wee haue of our soules If Preachers were not deafe they needed not to crie one to another but such is the dumbnesse of Preachers and the deafenes of all sorts of hearers that there is great slownesse of followers so that there is but little good done and but a few fruits gathered If ye were not deafe we neede not to crie but because yee be dull of hearing therefore wee cry with mouth with heart with hand with foote and with all the powers of our bodies vnto you and yet how little do you regard it But are not ye commanded to heare as well as we to cry Yet the cocke croweth when men are asleep Mat. 36. 70. 72. 74. Prou. 28. 9. yea the cocke croweth and still Peter yet denieth his Master Before you cry vnto the Lord heare what the word crieth vnto you and let not your workes crie for vengeance while your tongues cry for mercie When men heare the Preacher speake against pride hypocrisie couetousnesse or anie other sinne then they looke one vpon another as though it belonged not vnto them but who can say his heart is cleane And cry against it Our sins buffet God on euerie side as the Iewes buffeted Christ first on the right side then on the left side and neuer leaue till they haue prouoked him to cry against vs. When God cries then we should weepe considering wherefore hee cries for there is nothing that can prouoke the Lord to cry but sinne
not you shall follow me but you shall denie your selues and take vp your crosse but if any will follow me let him deny himselfe and take vp his crosse Let him The same is to be seene in the Canticles Cantic 5. 2. where he saith Open vnto me my sister my loue my doue my vndefiled For mine head is full of deaw and my lockes with the droppes of the night For 3. when she opened not vnto him making most vnmeete excuses though he had most louingly praied and liuely vrged her to open and she most vnkindly most vnworthily had denied yet the went his way mildly without 2. 4. 6. any threats But the spirit of Sathan takes an other course For when by lying and deceit he cannot allure to sinne he threatens most fearfully with sinne griefe or losse of goods solitarines and want of pleasure and somtime by his ministers impes of his owne likenesse hee threatens death and deadly torments whatsoeuer they may inflict vpon any Christ saith If you will follow me If you will but he saith I will make ye follow me and doe as I bid you you shall haue fire and fagot scalding lead and burning pitch if you will not follow mee you shall whether you will or no we will make you doe as we command saith his eldest sonne Antichrist vsurping authority ouer nations and inflicting torments on the Saints His order of tempting is first to make vs doubt of the word of God whether such and such doctrine be true such and such an action bee commanded such and such a promise such and such a threatning be certain Then secondly he falles to flat denying of it this doctrine these promises these threatnings are false this thing is not commanded this action is not condemned And then comes he in with his contradiction contrary assertions countermands For there is no commandement of God but the diuell commands the contrary he is euer gaine saying that which Gen. 2. 17. God saith For our God saith vnto Adam if you eate of the forbidden fruit you shall surely die the diuell came and he told them first ti is not certaine you shall die then you shall not die then thirdly you shal be as gods knowing Gen. 3. 4. 5. 1. Pet. 5. 5. good from euill God saith submit your selues one to another in brotherly loue the diuell saith first you neede not to abase your selues so much secondly you should not yeelde to others then thirdly aduance your selues and contemne others God saith Loue thy neighbour Mat. 22. 39. as thy selfe the diuel saith first loue little and ourwardly then loue none but thy selfe then thirdly hate thine enemies enuie thy betters disdaine thine equalls despise thine inferiours God saith Labor for that foode that perisheth not the diuell saith first care not much Ioh. 6. 27. for it then secondly contemne it then thirdly stirre not an inch for it God saith Forsake the world the Diuell saith first neglect not the world then loue Rom. 12. 2. 1. Iohn 3. 18. the world then thirdly giue ouer your selues vnto the world aboue all follow the world with all the lusts thereof Now the meanes whereby the diuell tempts are arguments fetcht some from the wit and reason of man or from the customes of the world some from the holy Scriptures either corrupted or wrong applied now in consideration of the persons then in regard of the thing it selfe c. In respect of the persons to whom hee should preach and himselfe Ionah is here tempted and so thus reasoneth with himselfe I haue long preached vnto the Iewes which are the chosen people of God seeing they will not heare me it is in vaine to preach vnto these Gentiles which neuer heard of God or godlines and therefore will esteeme my words the lesse Thus Ionah is loath to lose his labour and puts in a doubt where he needes not because he considered not the great power of God in mens harts The Niniuites are heathen people and therefore saith Ionah why should I venture my selfe amongst them For seeing my owne countrymen kicke against my wordes and cannot abide to heare the word which commeth from the Lord to reprooue sinne then how much more shall I be despised these and persecuted to death Thus flesh and blood standeth staggering when it should doe any good misdoubting troubles iealous of his owne ease but when it goeth about to doe any mischiefe it neuer considereth the danger it weighteth not the following wo yet doing good it is vncertaine whether all will not according or euen aboue our hope succeede it is more likelie we should be kept safe but doing euill mischiefe most certainely is procured not danger onely but losse of the best things commonly peace of conscience or spirituall graces of some blessings alway or at least not receit of those things which much would reioyce vs. For sure this was a sore temptation to bid a man being in reasonable good estate touching his body and life that hee should goe and preach vnto a sauage heathen people that neuer Deut. 6 4. heard of preaching and that this doctrine that there is but one onely true God to them who will serue a thousand and cannot abide the contrary to be spoken If a Preacher were commanded to goe and preach at Rome gates against Antichrists iurisdiction the idolatry that is so inordinately vsed in that Sinagogue of vncleannes seeing that is a matter for which they torment and kill all that preach it sincerely I feare it would hardly come to passe at all that this preacher would go from a reasonable quiet estate touching his body to venture his life among such cruell tyrants I feare hee would rather content himselfe with his present ease then commit himselfe to so likely miserie If I goe to preach vnto these infidels saying yet forty daies and Niniuie shall be destroyed then saith Ionah it may be they will repent God wil haue mercy vpon them so I shall be counted a false Prophet for my labour And thus we regard our credite more then the glory of God in the obedience of his will and rather then wee would receiue any reproch by your doings in the sight of the world we rather choose to enter into no great action touching the glory of God and the good of the Church In respect of the Israelites and himselfe If I leaue mine owne people and preach vnto the Gentiles saith Ionah I shall bring shame vpon Israel before all people because a Prophet is gone from them for their obstinacie choosing rather to preach vnto vncircumcised Gentiles then vnto them as if there were more hope of the Gentiles then of them So Ionah more feareth the childrens disgrace then the Fathers dishonour and their despight then his displeasure Sathan is too well acquainted with mans nature and so more cartainelie knowes then we wisely consider that all Adams sonnes are from labour easily brought to
agreeable to Gods word then acknowledge it comes from God for all good motions are the worke of the spirit of God howsoeuer they seeme to proceed of our selues But if it be euill that is not agreeable with the word of God then it is alwaies either a lust of our corrupt nature or a suggestion of Sathan Wherefore it is a sure way to say when we are tempted to euil this motion is of the diuell for euen our corruption came of his suggestion For the spirit of man is alwaies tossed betweene these two contrary spirits the spirit of God procuring our saluation the spirit of sathan seeking our condemnation So that if any will get the victory of Sathan he may not be without the spiritual sword which is the word of God Ephesi 6. 17. Yea he must haue the word of God dwell in him plenteously Col. 3. 17. and cry still Open mine eyes O Lord Psalm 119. 18 Giue me vnderstanding 34. and encline mine hart vnto thy testimonies 36 and beware that he submit himselfe duely and diligently watch Thus Ionah tempted hath consented to neglect his charge and doth he forth-with repent No he prepares himselfe to his purposed iourney But Ionah arose to flâ—e vnto Tarshish As Ionah was no sooner tempted to goe to Tarshish but he yeelded so as soone as hee had yeelded forth-with be to go So Ionah made himselfe a run-away and shewed himselfe a disobedient seraunt to his God And in the meane while Niniuie set on the score and had no hoe with them in working wickednesse but still filling the cuuppe of all abominations ranne downe to hell with as much force and speede as they could So Niniuie is still Niniuie but Ionah is not like Ionah for the Prophet is flying and sin is crying and so al falles to confusion But Ionah arose vp to flie vnto Tarshish c. Ionah flyeth vnto Tarshish before he would goe to Niniuie and euery one is like the sonne which said hee would not before he went and so sinne is borne first as Esau was borne before Iacob Therefore if euill may compare with goodnes in particular actions in al mankind Gen. 34. 25. 26 corrupt euill may say he is the ancienter But as soone as thou perceiuest any euill cogitation or motion in thy selfe be thou wroth with it nip it in the head put it to death and then the vncleane spirit that hath long bene strong and with delight dwelt in thee will soone Math. 8 31. be weary of thy house and say as the euill spirit said Here is no dwelling for vs let vs goe to yonder heard of swine But Ionah arose vp to flie vnto Tarshish c. Ionah was sent to Niniuie but he went toward Tarshish And so it is alwaies with vs wee are euer doing that we should not doe For either we doe nothing or that which we are not commaunded or else otherwise then we are commanded Sometime most rebelliously we do that which we know the Lord straitly forbiddeth And as Ionah tooke Tarshish for Niniuie so we take the diuell for an Angell light for darknesse c. But Ionah rose vp c. They that should preach at Niniuie are flying to Tarshish and though hee bee like a drone yet doth hee euen the Non-resident keepe his beneficie fasting feasting himselfe but wilt thou keepe it still go and preach at Niniuie as ye haue been doubly commanded or for shame leaue your priuledge and benefice but they stand staggering ashamed to keepe it and loth to leaue it For the sweete morsels of Baals priests are pleasant vnto them that they cannot find in their hearts to leaue them as long as they are able to keep them But no maruaile that Ionah fled to Tarshish when he should go to Niniuie For this is a stumbling vocation amongst men yea reiected by the children of this world which alway kick against it so that if you would aske for a painefull vocation this is it if for a thanklesse vocation this is it if for a contemptible vocation this it it for reproouing we are reproued blessing we are cursed preaching peace we make war proclaming liberty we are imprisoned doe what we can we are persecuted for our worke worthy of loue we receiue of the most hatred of few yea very few not any more then a cold affection Hereof it hath come to passe that Moises and Ieremy called excused themselues Ezekiel hauing receiued his charge went in bitternes indignation of his Ex. 3. 11. 4. 10. 13. Ier. 1. 6. Eze. 3. 14. 3. 15 Exod. 5. 2â— spirit and seuen daies neglected his charge as Ionah here doth his and Moises Eliah and Ieremie at length complained which to the best men is the greatest griefe it is as easie almost to wash a blacke Moore white as to conuert a sinner because Sathan is euer crossing men doing 1. Kin. 19. 10. and 14. Ier. 20. 7. the will of God but specially hindring the course of right preaching For the Lord was not so earnest to stop the way of Balaam lest he should commit wickednes as the diuell is earnest to stop the way of euery Ionah lest he fulfill righteousnes that is cry against Niniuie longing and duely that is wisely and earnestly labouring to conuert Niniuie But Ionah rose vp to flie vnto Tarshish from the presence of the Lord c. The righteous fall and now no lesse then a Prophet yea such a Prophet as was the figure of Christ But who would haue thought that such a Prophet should flie from the Lord yea and that when he should doe him most seruice who counteth that no wickednesse now that he euer thought and taught was rebellion while he was among the wicked A fearefull example therefore let him that thinks he standeth take hee left hee fall for the way is slippery wherein we are to walke When thou remembrest the fall of the Prophets then consider that thou art much weaker then a Prophet and therefore the easier to be encountred and ouerthrown and the likelier to haue a most greeuous fall except the Lord doe mightily vphold thee seeing such a one cannot stand in the sight of his so mortal enemy but by him receiueth so greeuous a fall Secondly if thou see Ionah flie Moises murmure Dauid fal to adultery Salomon to Idolatry and Peter to forsweare his Master then maist thou learn not to trust to thine own strength for it is weaknes not to thine owne wisedome for it is sinfull but seeke helpe Iam. 5. 5. Mark 12. 20. and craue strength at the hands of Almighty God who giueth to euery one that asketh indifferently and hitteth no man in the teeth which doth not bruse the broken reede nor quench the smoking flaxe but doth rather encrease our zeale then diminish it Thirdly iudge wisely of the fal of Ionah not rashly condemning him for his fault for although Dauid ioyned murther with adultery yet he repented and is the deere child