testimonie of your ignorance and then after a litle conference they will graunt that indeed it doth not profit theÌ„ Then we must replie and say God hath made all things to profit vs hath commanded that nothing be vsed vnprofitably no not so much as a vaine word speaking saying that for euerie idle word we must giue account at the day of iudgement Then they replie againe saying Mat. 12. if it do them no good it doth them no harme But we must reply and say it were good to beware least it do thy selfe harme Another sort wil replie and say I pray God I neuer do worse But to such we must answer I pray God you may do better you should first know whether you do not harm before you do it For in deed it must proceed of harme being spoken in doubting without faith for if you beleeued that they were layde vp in peace whome you praye for what need you pray for them at all But it shewes an vnbeleeuing heart and we know that whatsoeuer is not of faith is sinne and the Lord will say of them who hath required those things at your hand you haue wrought vanities Now therefore you will not leaue it because you vsed it then will 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 hereafter hauing no reason nor proofe of Scripture to maintaine it by or to be your warrant in it Therefore I charge you in the name of God that you vse them not but rather when you heare this or aniâ— other sinne condemned to lay hands vpon it see that you put it to death without delay according to the law of God Simeon wished to die and had good cause so to wish because God promised that he should be deliuered from this miserable life when he had scene his glorie and the light of Gentils The wicked wish to die that thereby they might haue deliuerance from their troubles worldly vexations as they suppose which in deed is rather an increasing and aggrauating thereof But the faithfull when they wish to die they do it in great zeale and loue of God vsing it as the best remedie against sinne that therby they might ceasse froÌ„ offending their good God shewing thereby that they are as it were weaâ—ie of the seruice and bondage of Sathan and sinne Therfore they desire death that therin they may glorifie God as in their liues they haue done and sought to do For man was not borne at his owne will neither shall he die at his owne will therfore they as it were begge leaue of God for it Sampson was a figure of Christ in that he Iudg. 16. glorified God at his death more then all his life in killing so manie of Gods enemies I shewed you that they are guiltie that killed themselues with surfets or drunkennesse or intemperat vsing of them selues yea although they teÌ„der their liues neuer so deere yet they are in the guilt because they vse the meanes that dotâ— shorten it According to thy word When Sathan hath once possessed 〈◊〉 theÌ„ profits and pleasures bring vs to our possession and though they do so professe religioÌ„ and godlinesse yet they can neuer haue anie comfort by it all their life For their owne hearts accuse them for hypocrites because they wayte not for the consolation of God according to his word whatsoeuer is not done according to that word can not be acceptable and this word they care not for neither set it in any estimation When AdaÌ„ seeth his nakednesse the suttle serpent can deceiue no longer but before he saw his nakednesse he is euer deceiued and led away with the multitude into innumerable errors Some say they shall be saued by mercy and some thinke by good workes and some by the Popes pardon others say by Purgatorie and these will haue a Masse song for them as long as the world standeth and all for one sillie soule thinking to be saued by it yet see their blindnesse for they seeme to thinke that their torment shall not ceasse as long as the world staÌ„deth else why should they find and hire men to say Masse for theÌ„ so long But these are the fat morsels of Bels priests for this cause is the Popish Creed made verie fauourable to the Clergie Well say that ignorance is the mother of their deuotion for when the couetousnesse of the priests and the ignorance of the people ioyned together then they inuented Purgatorie Masses prayers for the dead and then all their trinkets For if they had not held our fathers in ignorance they would neuer haue bin Papists But when they cast a mist before the eyes of men then the blind fel into the diteh which doth containe so manie grosse corruptions I shewed vpon this woord seruant that the godly would not leaue this priuiledge for all the riches in the world for that they are the seruaunts of God fellowes to Angels and princes for we serue him whom Salomon serued who is blessed for euer Euerie seruingman beares the cognisance of his maister vpon his sleeue But what will the Lord say when he commeth and findeth vs marked with the badge of Sathan surely he will say giue vnto Sathan that which is Sathans for all the houses of Israell are sprinkled with the blood of the Lambe and all Exod. 12. Ezech. 9. Reuel 10. the mourners are marked and al the chosen are sealed with the seale of the liuing God Well was it sayd the poore receiue the Gospell The young men are more forward in the truth and more zelous then the aged Once the younger brother stole away the blessing froÌ„ the elder therefore the elder hated him euen for his zeale wheÌ„ 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 we heare of them to be in their youth yea they were zealous in the Lords businesse Age hindered not Noah Gen. 6. from building of the Arke when God commaunded him age hindered not Simâ—on froÌ„ reioycing and mirth when he beheld embraced the Lord Iesus Christ Then old Simeon embraced Christ and he enioyed him with heartie ioy in zeale but now where is old Simeon there are but few of them to be seene comming to the Temple to receiue Christ but now yong men receiue yong Dan. 1. 1. Sam. 2. 3. 1. Tim. 4. PhilemoÌ„ 10 Simeons yong Daniels yong Samuels yong Timothies and yong Onesimus and the yong infants begin to speake againe The yong haue him they are zealous and I hope they wil keepe him though old men neglect him Sathan thou hast too much for nothing alreadie Lord now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation He which
SIXE SERMONS PREACHED BY MAISTER HENRY SMITH AT CLEMENT DANES CHVRCH without Temple barre VVith tvvo Prayers of the same Author hereunto annexed Imprinted at London by R. F. for Robert Dexter dwelling at the Brasen serpent in Paules church-yard 1592. The contents Tvvo Sermons of the song of Simeon The third of the calling of Ionah The fourth and fift of the rebellion of Ionah The sixt of the punishment of Ionah Tvvo Prayers TO THE RIGHT NOBLE LORD THE LORD EDWARD EARLE of Bedford grace and peace from the Lord. AS the litle bee gathereth not honie for her selfe alone but for others so right Honorable I am bold to present your good Lordship with my Choice my Care and the Issue The first your honorable self in The Châ—iâ—e this as you are the hope of the reuiuing of your vndoubted noble grand-father and father so my heartie wel-wishings together with the prayers of all the godly is that what the Almightie here graced them with in you may be redoubled The second is the fountaine The Care whence the first had his streame and being in me as a meÌ„ber of the Church what I wish to the same assured assemblie of Gods people I leaue to the alone determiner of all controuersies whatsoeuer The last I commend to the onely The Issue direction of the Lord. Now as the faithfull disposer of Gods truth was a man linked vnto me in assured friendship whilest he liued so I hauing with care long sithens collected these his sermons together do now with singlenesse of heart present the same vnto your Lordship and therwith am prest to performe all such duties to your Honor as God shall enable me vnto both in prayer for your health and increase of zeale to the maintenance of his poore flocke which I hope is the onely aime and ende of all your Honorable purposes Thus with all other graces I most heartily desire that father of light to enrich you in this life and after this to blesse you with immortalitie in that place of rest for euer Your Lordships to command W. S. THE SVVEETE SONG OF OLD FATHER SIMEON IN TWO SERMONS Luc. 2. verse 29. Lord novv lettest thou thy seruant depart in peace according to thy vvord for mine eyes haue seene thy saluation vvhich thou hast prepared before the face of all people a light to be reuealed to the Gentiles and the glorie of thy people Israell THis is the sweet song of old father Simeon wherein is set forth the ioyfull peaceable death of the righteous after that they haue imbraced Christ Iesus with heart and minde vnfainedly as he did Seeâ—ng their death is to be the beginning of a better and more ioyfull and pleasant life theÌ„ the other But before we proceede further in it let vs heare a litle of that which went before The Euangelist saith and behold ver 25. There vvas a man in Ierusalem vvhose name vvas Simeon this man vvas iust and feared God vvaited for the coÌ„solation of Israell and the holy Ghost vvas vpon him And a reuelatioÌ„ c. Sâ—meon feared God saith he Religâ—oÌ„ may well be called feare for there is no Religion Pro. 1. where feare is wanting for the feare of the Lord is the beginning of wisdome and this priuiledge hath God giuen to them that feare him that they neede to feare nothing els Simeon waited for the consolation of Israel vntil he had imbraced in his armes him whoÌ„ he so long loÌ„ged for to see feele how many waiters be there in the world yet few waite as Simeon did but some waite for honours some for riches some for pleasures some for ease some for rewardes some for money some for a deare yeare and some for a golden day as they call it but Simeon waited and expected with many a long looke vntil he had seen and imbraced Christ Iesus the light of the Gentiles the glorie of Israell and the saluation of all that with a faithfull and zelous affection and loue doth wait for his comming to the comfort of the afflicted and to the terrifying to the wicked vngodly which haue not already waited neither imbraced him as Simeon did Faith in all afflictioÌ„s doth lift vp her head waiting in assured hope beyond all hope seeing the clouds scattered ouer her head yet she is euer coÌ„fortable to her selfe saying anon it will be calme and although all the friendes in the world do faile yet it neuer faileth nor fainteth but euer keepeth promise in that which by the veritie of the spirit of God it assureth vntill her ioy be filled All are not Israelites that are borne in Israell Simeon was an Israelite Rom. 9. indeede for he waited for the messias froÌ„ God with patience and expectation so the spirite of God dwelleth alwayes with them which alwayes say thy will be done The seede Luke 〈◊〉 is not cast all on a heape but it is cast all abroade therfore where be the fruites of the spirit that you haue brought forth for the spirit of God is not like a dead potioÌ„ in the stomach which worketh not neither can we haue this spirit in vs and feele it not For if thou hast it it will leade thee to the Temple and when thou art there it will leadâ— thee to Christ and when thou hast receiued and embraced him it will possesse thee with godly care to keepe him and to entertaine him and to be obedient vnto him But can we care to serue God when he commeth cannot care to heare him when he speaketh vnto vs there If Simeon had not wayted should he haue had this consolation and caÌ„ we receiue comfort by the coÌ„ming of Christ when we wayt not nor wish not for it If we wayt as he did the spirit will assure vs that we shall 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 Now Simeon came into the Temple at this time by the prouidence of God the worldlings wil call it chaunce but the Euangelist would not Pro. 16. Mat. 10. chop that in because it is manifest that all things come to passe by the prouidence of God without which there is nothing done By this prouidence Rebecca came foorth to Gen. 24. wayt on her fathers cattell when Abrahams sernant prayed looked for her comming that he might take her for Isaac to marrie withall By this prouidence Saule was annointed 〈◊〉 Sam. 9. king by Samuel when he thought he had no such thought in his heart but weÌ„t about seeking for his fathers asses that were lost Happie are they blessed which see the Mat. 13. things which we see and the eares that heare the things that we heare saith Christ but cursed are we that hearing seeing do not repent for we cannot be blessed by hearing and seeing onely vnlesse we heare and see with profit as
beginneth to roote out some error or superstition at the first shall haue much a do for custome and natural corruption are the first causers of heresie and shall crie against her in the maintenance thereof and withstanders of reformation shall say great is Diana of Ephesus and so for a long time they seeme to wash the Ethiopian or the blacke More the more they wash him the more they gall him and yet he is an Ethiopian still but in the end the Arke standeth and Dagon falleth downe truth triumpheth 1. Sam. 5. ouer falshood hauing got the victorie light chaseth away darknesse with the brightnesse thereof To him that asketh what scripture haue you against it it is sufficient to answer what scripture haue you for it Is not this enough to ouerthrow it that for euerie idle word you must giue account as our sauiour Christ saith And againe saith God who hath required these things at your hands They aske what shall we not say God be with them Why should you I pray Esa 1. 2. Sam. 12. you what said Dauid of his child he said no such thing but thus he is gone and will not returne but I shal follow him If he be a good man we say the Lord be thanked for his deliuerance but if he be not then we say God graunt we may do better then he hath done that by his fall we may learne to rise from sinne Therefore as Iacob said to his wiues Gen. 35. and children giue me your idols that I may burie them so say I vnto you giue me your superstitions that I may burie theÌ„ that they may remaine with you or in you no longer to the dishonor of God offending of your weake brethren or to my griefe for I am iealous ouer you because seeing you are mine and I am yours ô that my voyce were as the whirlwind to beate downe root out and blow away all your superstitions that they may no loÌ„ger raigne among you Now to my text For mine eyes haue seene thy saluation Because the holy Ghost by inspiration had declared vnto him that he should not die til he had seene Iesus Christ therfore the same spirit led him to the temple shewed him that which it promised hauing seene the same he desireth and wisheth to die and be released from this earthly prison that he might liue with God As idle euil wishes are vaine because they are not according to faith nor grounded vpon the word of God so though we aske as cunningly as Iacob and as earnestly as the sonnes of Zebede yet if we aske not in faith according to knowledge Mar. 10. we can not obtaine for we must aske so that we may receiue that we may not returne emptie Then we see that the principal cause that moued Simeon to wish for death was because he had seene his sauiour and the true Messias which was promised by the father figured by the law spoken of by the Prophets and foretold by the fathers and pointed at by Iohn Baptist he embraced What desire should he haue of life when life and ioy and peace and the verie brightnesse of the image of God appeared vnto him for all his life is but a pilgrimage of sorow and of griefe yea a continuall combat with sin therfore what should he feare death But he might haue sayd long haue I wayted in patience but what is all the time that is past and the life that is to come to an ende My kingdome is not of this world and yet I Iohn 18. haue a kingdome whereof I am certified now I see thy saluation thou hast promised and now is thy promise fulfilled therefore blessed are they that hunger and thirst after Mat. 5. righteousnesse for none shall haue this food but they that huÌ„ger for it The murmuring Isrraelites died in the wildernesse might Num. 11. 14. and 16. and 21. c. not so much as see the land of Canaan because they murmured against their God As Moses died on the mount where he saw the land of Canaan so the godly die in the sight Deut. 34. of God in the contemplation of his glorie like Steuen who at the verie instant of Act. 7. his death saw the heauens open and Christ Iesus sitting at the right hand of his father and like Simeon here which died not till he saw the Lord of life and till he embraced him thankfully in his armes Beloued you are not ignorant that the great day of the Lord is neare at hand and therfore they that haue not yet seene Christ they that haue not yet embraced him but still sleepe without oyle in their lamps shall suddenly be ouertaken without the wedding garment and shall be cast into eternall torment for euer Mine eyes haue seâ—ne thy saluation c. Then we see that Christ was no spirit neither was his bodie a fantasticall bodie for if he were a spirit Simeon could not see him if his bodie were a fantasticall bodie then could not he haue embraced him Therfore we see that the wordes of the Scripture are true which saith that Christ was perfect man in all things sinne onely excepted For he sometime wept as at the death of Lazarus and likewise ouer Ierusalem Sometime Iohn 11. Luke 19. Iohn 4. Luke 10. Luke 5. he thirsted as at the well where the woman of Samaria disputed with him also sometime eate as at Marthaes house as also amoÌ„g Publicans and sinners which in euery thing shewed him selfe to be perfect man For mine eyes haue seene thy saluation c. O Lord saith he I desire now to be dissolued and free from the bondage of sinne which so long hath inhabited in my mortall bodie for now he is come by whom thou hast promised to free vs and set vs at liberty he is come by whom thou hast promised to breake the serpents head and he is come that will heale our infirmities and giue strength against sinne and Sathan by faith peace towards God through loue And now saith he I haue embraced him and thankfully do receiue him I beleeue and am perswaded that this is the same Messias whom the Father promised and the Prophets â—oretold all Israel loÌ„ged expected for who is the light of the Gentils the glory of Israel the God of the whole world Simeon was desirous to liue no longer in this mortall life when he saw perfect life but like Adam when he Gen. 3. came out of Paradice was desirous to come in againe or like the fish which is taken in the net out of the sea struggleth to get in againe Seeing now he is come for whom Simeon longed therfore what are the troubles that are past and the sorowes that are come to an end So they which loue the trueth of God and waite with desire to be filled with the knowledge therof such shal not die vntill they haue their hearts
desire with conteÌ„plation thereof For as Peter was sent to Act. 10. Act. 8. Cornelius and Philip to the Eunuch so the Lord will stirre vp such of his sernaunts as may be fit instruments to minister the same vnto vs. Mine eyes haue seene thy saluation c. Iudas died before the time and liued not to see Christ crucified but the Disciples which loued Iesus did see him die like an vndefiled and innocent lambe and that to their exceeding comfort and ioy wheÌ„ they vnderstood how that he suffered death for loue of them for their redemption Now if Christ can not hide him from such as huÌ„ger after him through loue then what shall we say of our fathers which liued in the time of ignorance that longed to see this light although they had a mist cast before their eyes surely such died not til they saw Christ and embraced him in their hearts And this is our iudgemeÌ„t concerning them that died in the time of Poperie and likewise as concerning the rest which thought to be saued by Purgatory and Masses after that they are dead we say that they which sleepe without oyle in their lampes they die â—re they are aware of ere they wish for it like the Philistines which sent for Sampson to laugh Iupg 16. mocke at him and to sport them selues vpoÌ„ whom the house fel and destroyed them all or like the Egyptians which thought that Exod. 14. the waters had made passage for them aswel as for the Israelites both which died in and for their securitie because they were not watchful nor prepared against the Lord called them Haue seene c. There be manie sights of Christ all go not vp to the mount as Peter Iames and Iohn all see not his face with Moses Mat. 17. Exod. 33. Iohn 13. 2. â—oâ— 12. 2. all sleepe not in his lap with Iohn all are not taken vp into heauen like Paule all embrace him not in their armes with Simeon But as pleaseth God so he sheweth him self vnto vs and all that loue him both see him and imbrace him To some he shewes him self as in a glasse to some generally to some particularly some he calleth early and some he calleth late and Mat. 20. there is no hower in the day wherein he calleth not some to go labour in his vineyard To some he sheweth him selfe by Angels to other some by visions Abraham saw three Gen. 18. Gen. 19. Iud. 13. Iohn 8. Angels Lot saw but two Manoahs wife saw but one and yet one was enough It is sayd that Abraham saw Christ his dayes but we see him cleerer then Abraham and cleerer then Iohn if we beleeue in him as we should Some see Christ and not his saluation and some see his saluation and do not embrace it We see Christ when we heare his word and we embrace his saluation when we beleeue it they see him that heare him they imbrace him that follow him Here if they had heard me I would haue searched IerusaleÌ„ with lampes to see who sitteth in darknesse But how can they beleeue the word of God which heare it not How can they imbrace Christ which know him not no not though they see him and all through ignorance hauing not the meanes to see him because their leaders are either blinde guides sleepie watchmen or hireling shepheards And surely it is a woful case wheÌ„ shepherds go to taske and let their owne sheepe alone sommer and winter They sheare them but neither sommer nor winter do they feede them How should those people vnder their charge see Christ his saluation when they are so neglected of the wholsome foode and euen starued to death manie thousands of their soules because they haue not the food which nourisheth the soule vnto saluation and how many be there which are as old as Simeon and yet haue not imbraced Christ Iesus yea they know him not though they see him neither do they wayt for his comming because they haue no desire to imbrace him and therefore they deferre 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 imbrace him But to such as do seeke him and wayte for him with vnfained diligence we say as the Angell said to the women at the sepulcher feare not you seeke the Lord Iesus How is Iohn 21. this world set to deceiue vs we can find leasure to do euill at anie time but we can find no leasure in all our life long to do good I haue somewhat to say to you of this parish a daintie 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 and pray vnto the Lord and to humble your selues in his sight that he may turne away his wrath from you you let the temple stand open and emptie for your parts and your shops were as open and you were about your marchandise forsaking God and seeking to win the vniust Mammon and the vanities of the world For mine eyes haue seene thy saluation c. You may see what deepe root sinne takes when custome is added vnto it therfore you had neede all of you to take my part for though I and you fight against it neuer so long yet some of his darts sticke in vs still He which beleeueth him doth that which pleaseth him and he that hath no will to please him doth that which delites him selfe and he that offers him selfe to be reformed by the word of God is offred in truth But what shall I shake off the dust of my feet as a witnesse against you and say let them that will perish perish Nay I will rather wash Naaman yet seuen times that I might make him cleane if he will be cleansed If you haue no Scripture for it then thinke froÌ„ whence you haue receiued it If you haue no reason for it then thinke from whence you haue learned it If you haue no example for it theÌ„ thinke whence it first came or sprong vnto FroÌ„ poperie you Thy saluation Thereby to shew that he came not by Angels or by men or by anie other meanes but onely from the alone and eternall God He calleth him thy saluation for his name was not giuen him by Ioseph nor by Marie but by the Angell of God Mat. 1. Luke 1. signifying that he was come from heauen the father saw him when he was borne the spirit came vpon him when he was baptized the Angels ministred vnto him in the Luke 3. Luke 4. Mat. 27. Mat. 2. wildernes his enemies subscribed vnto him vpon the crosse the Virgine trauelled the starre walked the wise men came out of far countreyes to worship him then is not this Iehouah the mightie God whose birth is glorious
whose life is famous whose death is mâ—ritorious None can take vpon him the authoritie of God but he on whose shoulders the Lord layeth it being sent of God from God Then we see that our Sauiour is the true Sauiour sent from God for all creatures beare witnesse vnto him yea the verie deuils with all the euill spirits do obey his voyce at whose name all knees do bow He Mar. 1. Phil. 2. came not to bring health wealth pleasures or profits for the which if he had then multitudes of worldlings would haue followed him but he came to bring saluation righteousnesse peace truth and life therefore few care for him He came to saue sinners not all sinners not euery one that saith Lord Lord Mat. 7. Luke 5. but he came to saue penitent sinners which turned vnto God by their repentance therfore he prayeth in Iohn for those onely that Iohn 17. were giuen vnto him So soone as the seed is sowen the stones bruse it the thornes choke it and the sunne doth parch it and what comfort hath the lillie among thornes therfore wisedome taketh her vnto her wings whispereth saying you shal seeke me before I come you shall seeke me but shal not find Pro. 1. me because ye haue refused me when I offred my selfe vnto you Christ is their saluation that beleeue in â—im 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 iniquitie to be tormented of him which had tempted them thereunto whose will they alwayes endeuoured to fulfill not the Lords he sheweth them a hand vpon the wal writing their condemnation Dan. 5. and another catching them by the hairie scalpe which maketh all their ioynts to tremble and their heats to despaire and he saith vnto them what doest thou here without thy wedding garment how darest Mat. 20. thou come to steale away the childreÌ„s bread The spirit of Saule worketh in him in his 1. Sam. 16. bed and euerie where and he calleth for the harpe of Dauid to comfort his heart which can not be comforted And this spirit sayth to Iudas thou hast betrayed thy Lord and Mat. 27. crucified him therefore go and hang thy self for it sticketh within thee like the mark of Cain But the godly heart goeth home reioycing Gen. 4. and chewing the cud like the Apostles which reioiced in that they were counted worthie to suffer for his names sake Act. 5. 41. O what a good banket we haue had this day the bee goeth lodeÌ„ to the hiue goeth longer in the strength thereof then Elias did 1. Kings 17. Thy saluation The onely Sauiour is here called saluation it self for if he were called a bare Sauiour only theÌ„ you might likly vnderstand it by some other sauiour but here he is called saluation it selfe to shewe that there is no other for there be more sauiours but no more saluations and there is manie wayes to death and yet but one death The brasen serpent was a figure of Christ that Num. 21. Iohn 3. they which are stong by sinne by fire and by the serpent which beguiled Euah may make speede because there is no remedie but to come to Christ The Papists haue found out many saluations they haue found out a saluation by Saints a saluation by Angels a saluation by Masses a saluation by merits a saluation by Idols as though Christ had least to do in his owne office for they haue other saluations to flie vnto They will haue it but they wil buy it and what will they giue for it whie they will fast so many dayes go so farre on pilgrimages hire priestes to say so manie Masses build so manie Abbeys and giue so many summes of money to the Monks and Friers Therfore this scripture goeth against them doth dishonor their shamelesnesse who like Nemrod heaping stone vpoÌ„ stone Gen. 11. would haue built vp to heauen so they heape sinne vpon sinne and euerie houre some one heresie or superstition groweth vp from this filthie roote for what Papist dare say that Simeon thought on any of these or put confidence in anie other Sauiour but only in him whoÌ„ he embraced in his armes for saluation is by the promise of God and all promises are in Christ And though Iacob 2. Cor. 1. wanted bread Ioseph wanted not mony Gen. 42. therefore he gaue them backe againe their money likewise he gaue them that corne that they would haue bought with it so I would wish them to say as Iosephs brethreÌ„ that they haue their corne for nothing and had their money too so let them be content to say that they haue mercie for nothing their works too For god careth not for their workes because they profit not him but theÌ„ selues For there is no water can wash Naaman 2. Kings 5. but Iordan no water can wash the leprosie of sinne but the bloud of the Lambe By this the Israelites were saued when the Exod. 12. destroyer passed by By this the Lord knoweth vs to be his people and by this the deuill 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 called the way the truth and Iohn 14. the life for that life which we 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 truth and the life to leade vs thereunto It is as possible for vs without Christ to be righteous or saued as it is to be wise without wisedome righteous without righteousnesse or saued without saluatioÌ„ Therfore let vs not be ashamed to take our water from the fountaine seeing Christ is the fouÌ„taine of all wisedome of all righteousnesse of all truth of all knowledge of all saluation and briefly of all goodnesse therefore there is no other Arke to saue vs from the floud no other ladder to ascend with into heaueÌ„ no other Ioseph to feed vs in the famine no other Moses to lead vs through the wildernesse But as the riuer Sâ—loa ruÌ„neth through all the land of Iudaea watereth the whole citie of God so Christ doth shew him selfe all in all and all sufficient in mercie to saue and to blesse all his Church with spirituall gifts If Christ be life what shall make vs Ephes 4. 1. Cor. 15. despaire shall Sathan No for he hath ouercome Sathan Shal death No for he hath ouercome death Shall hell No for he hath ouercome hell Shall the Law No for he Rom. 5. hath fulfilled the Law Shall wrath No for he hath troden the wine presse of his fathers Esa 63. wrath Therefore it was a sweete saying of one at his death wheÌ„ mine iniquitie is greater then thy mercie ô God then
that he suffering for sinfull and wretched man was a conquerer ouer hell and all euill and had ouercome death The Scribes are against him the Pharisies were against him the rulers bande themselues against him the atheists against him and all the spitefull and enuious Iewes against him whose birth was glorious whose life was famous and whose death was meritorious but God was with him and in him by which power he hath ouercome them all Which thou hast prepared before the face of all people c. I thought when first I began this song to end it in foure or fiue sermons and I know not what keepes me from it so long but if it be as pleasant to you as it is to me you will not be wearie of it though I go forward but like a snaile but hereafter I will go faster take more and giue you the best thereof Let vs proceede Which thou hast prepared before the face of all people c. He speakes this to the ende that the eyes of all mankind may be fixed vpon him as the eyes of all Israell were fixed vpon the Brasen serpent in the wildernesse that when Num. 21. they be stinged with the sting of that firie serpent which deceiued our forefathers they may flie vnto him for helpe lest they perish in their sinne and their bloud be on their owne heads Dauid being to encounter with Goliah 1. Sam. 17. Saule tooke and put on his harnesse but he could not weare it it was too heauie for his litle bodie therefore he tooke nothing but a staffe and a few stones in a scrip and so Dauid slue the pride of the Philistines the feare of Israell And euen thus the Lord set his Sonne to fight with the Prince of this world not with swords and targets bowes and billes but with the word and spirit of God with the which he hath ouercome and through him we also haue the victorie and for this cause hath he bene prepared that all people might haue cause to reioyce in him Which thou hast prepared He was prepared long ago as it doth most plainly appeare for the Virgine which bare him the place of his birth the poore estate wherein it was his miracles his Apostles his torments his crosse his death his resurrection his ascensiō into heauē al these were foreshewed and foretold long before they came to passe Therefore some sayd who is this that is so often spoken of by the Prophets who is this that can do many miracles that the Scribes and Pharisies cannot do Luke 4. 7. Iohn 11. Luke 8. Mat. 27. Iohn 10. Mar. 6. that can raise the dead that can ceasse the windes calme the waters at whose suffering the earth quaked the sunne hid his face darkenesse came ouer all and being 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 known before the face of all people which was so manifest by dreames by visions by oracles by power by authoritie euery thing had a tong to speake for God Euerie thing was prepared for him before he came to be reuealed he came not in the beginning nor in the ending he came not in the ending that we which come after him might long for his second comming He came not in the beginning because that such a Prince as he should haue manie banners and triumphs before him He came not in the beginning because the eyes of faith should not be daseled in him and lest they should forget him and his comming so long since which liued in the latter ages euen as you forget that which I haue sayd as soone as you are gone hence He came not in the beginning because if he had come before man had sinned man would haue acknowledged no need of a phisitian but when man had sinned that he might feele the smart of sinne therfore he came not then for when they were cast out of Paradice they ran vnto Christ as the Israelites did to the serpent He came not in the beginning but in the perfect age of the world to shewe that he brought with him perfection perfect ioy perfect peace perfect wisedome perfect righteousnesse perfect iustice perfect truth signifying therby that notwithstanding 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 pōpe glorie which was a carnal conceipt for herein they were maruelously deceiued his father was but a poore carpenter and his mother but a simple woman and he a sillie 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 worthie of nothing and yet we see how cruelly they dealt with this blessed one which came to saue them Ignorance sate in the chaire deceipt gaue the sentence and crueltie executed him with the most painfull shamefull death of the crosse O that your eyes do not dasell your eares tingle and your hearts maruell at this dealing of theirs to our louing Sauiour which came to saue them if they would and now see that he will abase him self for our sakes euen to the vttermost ô wonderfull thing to thinke of If you would marke I 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 Paradice lift vp your eyes stretch foorth your hands and eate your fill of the tree of life and the Lord will go home with you imbrace him and kisse him entertaine him well and he will dwell with you for euer But you that come hither for fashions sake either to see or beseene to finde fault with somewhat or to make an hypocritical 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 wordes are true Shewe me what it is that is better then saluation I would haue none of you to be damned if I might preuent it nor so much as a peece of you to be giuen to Sathan therefore I would I knew that stone that would kill Goliah for I would strike it with all my might into his temples If you will you may be saued and the Lord will one day put those words in my mouth that will touch your hearts Therefore now arise kisse and imbrace the sweet babe Iesus and then afterward frame your selues to obey him for then the Lord will knocke at your hearts and if ye will let him in he wil 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 to come vnto God by repentance amēdment that they
the Iewes were a wicked a stiffe necked people yet there were some good men amoÌ„g them whom the Prophets call a remnant like the gleaning after haruest or like a cluster of grapes on the top of the vine after the vintage And these must be remembred in mercie because of the couenant made vnto their fathers So among them that went into captiuitie there was Shidrach Misach and Abednego And so all do not kneele to Bell for they whom the Lord preserueth do not The Lord because of his couenant doth alwayes prouide for his chosen although there be neuer so great calamitie or trouble as we see in the booke of Genesis 45. chapt Gen. 45. when there was a great time of dearth and scarcitie to come vpon the land where Iacob was then the Lord sent Ioseph to prouide for his father Iacob least hee should want bread he or any of his sonnes and folks and so ordered the matter that Ioseph was treasurer ouer all the corne in Egypt And so among the Turks and the Spaniards and infidels the Lord will find meanes to do them good which vnfainedly loue him and in the dungeon in the prison and in bonds yea and in death the godly shall find God And crie against it First God biddeth him Arise and shake off all impediments and then to go and call them to the battel and now he bids him crie out against them and so terrifie them Euery Prophet is a crier as appeareth where the Lorde biddeth Esaie to lift vp his Esay 48. 1. voyce like a Trumpet Euerie Prophet must both be plaine and bold and this many times maketh the poore seruants of God to speake their minds as plaine and bold as if they sate in iudgement Iohn was a voice a voice would not serue he was the voice Luke 3. of a crier and yet hee could not make the crooked straight nor the rough plaine If they were not deafe they need not to crie one to another such is the dumbnesse of preachers the deafnesse of hearers and the slownesse of followers that there is but litle good done and but a few frutes gathered If ye were not deafe we neede not to crie and therefore we crie with mouth with heart with hand with foot with all the powers of our bodies vnto you and yet how little do you regard itâ— But are not ye commanded to heare as well as we to crie yet the cocke croweth when men are fastest asleepe yea the cocke croweth and still Peter denieth Mat. 26. 70. 72 74. his maister Before you crie vnto the Lord heare what the word crieth vnto you and let not your woorkes crie for vengeaunce while your tongues crie 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 hart is cleane In the second of the Actes the holy Ghost Acts. 2. came downe in fire tongs but this fire is quenched and the tongues are tied vp though they cannot speak they can see they can see if a great benefice fall though it be an hundred miles off yet Pharao had more care of his sheepe then wee haue of our soules And crie against them For their wickednesse is come vp c. Faire Niniuie proude Niuiuie must be destroyed no man sits so high but destruction sits aboue him Iustice would haue come against them before it cried agaynst them But while they heard the crie of God God heard their cries and tooke pitie on them When God cries then we should weepe considering wherefore he cries for there is nothing that can prouoke the Lord to crie but sinne and that he euer crieth against Do what thou wilt and say what thou wilt and the Lord wil not be offended with you vnlesse you sinne For as an angrie man euer pursueth that which he hateth vntill he hath destroyed it so the Lord euer crosseth and hindereth vs in all our wicked actions vntill he hath slaine sinne in vs. Our sinnes buffet God on euerie side as the Iewes buffetted Christ first on the right side and then on the left side and neuer leaue till we haue prouoked him to crie against vs. And crie against it c. Reproofe is the necessariest office yet it is least regarded least esteemed For now we thinke if one doth reproue vs that he hateth vs. But the Lorde sayth Leuit. 19. Thou Leui. 19. 17 shalt not hate thy brother in thy heart but shalt reprooue him and suffer him not to sinne noting thereby that if wee flatter anie in their sinne or see them sinne and not reprooue them for it that it is a manifest signe that they doe it of hatred how great loue and good will so euer they pretend toward them seeing the matter tendes to the hurt of their soules and the offence of God If a preacher reproue sin he is thoght to do it of hatred or of some particular grudge others as though they were galled will say let him keepe his text or they will say he is beside his booke as though no text in scripture doth reproue sin and so of al doctrines the doctrine of reproofe reprehension of sin is most contemned and least esteemed But let a preacher preach darke misteries or prophane speeches or vnprofitable fables or friuolous questions or curious inuentions or od conceits or brainsicke dreames any of these will be more welcome vnto theÌ„ then reprehension which is most profitable and necessariest of all Balaams asse neuer spake but once and then he reproued Then Num. 22. 28. if Balaams asse reproued BalaaÌ„ how much more ought Balaam to reproue asses or such as will be no otherwise then beasts in their behauiour When we reproue you for sins whether they be vsuall or priuate you thinke ill of vs. If a preacher reproue a publike sin which is vsed and tollerated amongest many he is hated of many and thought to be too busie or that he is toosharpe and rough And they say that whereas hee should preach Gods loue and mercie he tels vs of the law and so doth throw vs downe too low c. And if he reprâ—â—ue a sinne that is done priuatelie he is thought to be enuious and one that preaches the law and thereby throwes some to despaire so al reproof is thought by them intollerable But we preach hell to bring you to heauen we preach the law to lead you to the Gospel we preach iudgement that you might find mercie we threaten as though we should strike you we rebuke as though we were angrie with you and exclaime as though we did hate you but we loue you in the dearest blood we haue The Lord grant vs all to loue the truth to the end THE REBELLION OF IONAH IN TWO SERMONS Ionah 1. 2. 3. 2 Arise and go to Niniuie that great Citie and crie against it