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
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
did will daunce about the Arke as Dauid did and that with ioy and 2. Sam. 6. gladnesse Isaac was a good man his name signified laughter wherby was shewed what ioy laughter there should be about Christ Iesus for he was the only figure euē Christ him selfe The Virgin song when she knew Luke 1. that she should beare him the Angels song ioyfully when he was borne and Simeon song Luke 2. when he was brought into the Temple but as soone as he saw Christ he desired of God that he might die depart out of this earthly prison So soone as a man knoweth God euer henceforth he crieth with the Apostle I desire to be dissolued that he might be with Christ for Christ is light as soone as they Phil. 1. 23. see him they see also them selues his glorie and their shame filthinesse which maketh them wish for death that they might liue with him and this made the martyrs desire death or any other torment that their dayes of iniquitie might be ended and that sinne might cease against God by them for all sin is blood in their eyes and all worldly pleasures vanities Simeon desired death for the feruent loue of God made life irksome vnto him which naturally is the most pleasant thing of all vnto mā death pleasant vnto him which all men hate naturally and would giue all the riches in the world if they had it that they might not die such loue they beare to life So I conclude that no man is willing to die till his conscience be quiet in Christ for then the loue of the world falleth away like the mantell of Elias when he was rapt into 2 Kings 2. heauen Simeon had seene many things in his dayes but when he saw Christ he was vnwilling to liue any longer to see more but like the hart which panteth with desiring after the Psal 42. water brookes so he longed so long till he had seene with his eyes the Sauiour of the world and then he so thirsted for death that he sought nothing else And thus they that hunger after righteousnesse are satisfied and Mat. 5. filled It is enough for me saith Iacob that my Gen. 46. sonne Ioseph liueth so let vs be satisfied with Gen. 46. this that our sauiour Christ liueth where he is thither shal we come I would go saith one through heate and cold through ehalth and sicknesse and through all kinde of miseries that I might hunger after God and after his righteousnesse They that beare the crosse of Christ haue al the marks of Christs Disciples None are so wel fed as they which went with Christ into the wildernesse and Iohn 6. where there was no food there they all were satisfied and filled with wholsome food Simeon knew Christ as soone as he sawe him and embraced him as soone as he knew him and enioyed him as soone as he embraced him Some know the word of God as soone as they heare it others heare it as though they heard it not like deafe adders which stop their eares at the voyce of the charmer So Pharao would not heare the voyce of Moses nor Baals priests would not heare the voyce Exod. 5. c 1. Kings 18. of Elias Lord now lettest thou thy seruant depart in peace c. Christ brings peace with him not the peace of the world but that peace which passeth all vnderstanding my peace I leaue with you my peace remaine with you saith he Our peace is laid vp in Christ and all the peace we haue by him els it is no true peace Simeon had peace enough that he departed Psal 37. 37 in peace so marke the ende of the iust and you shall then depart in peace like the lambe vpon the crosse Faine would Balaam die the death of the righteous but Balaam Num. 23. must then liue the life of the righteous therfore all men looke to this Happie are they that depart in peace when death saith feare and the serpent saith despaire then saith the spirit to the flesh crouch bids the serpent flie while death openeth the prison doores If the Papists beleeued that they depart in peace they wold neuer say that those which depart go to Purgatorie so by their own saying the worst part is behind Some say this Purgatorie is in the earth neare to hell and other say it is in the aire neare to heauen Some say they are punished there by fire and some say by water some say by fire and water and some say that if it be in the earth it is too farre then from heauen to be saued Others say that if it be in the aire it is too farre from hell to be damned Some say the good Angelles torment and other say that the euill spirits do it But we must vnderstand that it is a painted sepulcher made rather for the liuing then for the dead For the Locust of Rome doth liue altogether by such Trentals and by such traditions and this is the profitablest dreame that euer any of thē dreamed but it is manifest by the word of God that where the tree falleth there it lyeth shall Eccles 11. lye for euer Diues and Lazarus are dead Luke 16. where they are thither shall we all go Sathā hath many sleightes 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 mortal men which haue not the spirit of God in them Lord now lettest thou thy seruant depart in peace c. In my last lecture I vnfolded two questions the first whether it be lawfull for a Christian man to wish to die The second whether we may pray for the dead and say Lord haue mercie vpon them But all the seed is not fallen into good ground therfore some thinke it but a small matter to say so or as it were a venial sinne if it be a sinne But let vs take heed how we make trifles of sinnes for there is no dalying with God who is iealous as a consuming fire when his people make such small accoūt of his words Heb. 12. Other demaund whether it be not better to say God be with them then the deuill be with them both which are naught and to be eschued And herein they aske this question like a thiefe hauing robbed a man by the high way and being taken with it and demāded why he did such a villany he saith is it not better to rob him then to kill him as though he must needes do the one of thē then what a shamelesse answer is this for it is manifest that of two euils none is to be chosen Some wil say it is a testimonie of our good Three bucklers wherewith some do vse to maintaine prayer for the dead will To such we must replie saying so it is a
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
therefore Iacob stole the blessing from him so God blessed Iacob but he cursed Esau whereby is shewed that the Lord did for the contempt of the Iewes take away their birthright and their blessing and hath giuen it vnto vs. The fift type of figure was Lea which Gen. 29. was squint eyed and was despised because she was not so faire and so well fauoured as her sister Rachell and yet the Lord made her frutefull and Rachell barren so we being despised for our barrennesse in all goodnes yet the Lord in mercie made vs fruteful and reuiued vs. The sixt figure was Manasses Ephraim Gen. 48. the two sonnes of Ioseph Manasses was the eldest and Ephram was the yongest Both of them Ioseph hauing brought to Iacob his father that he might blesse them he tooke Manasses and put him towards Iacobs right hand that he might blesse him first more plentifully and he tooke Ephraim and put him towardes Iacobs left hand But Iacob stretched out his right hand and layd it on Ephraims head which was the yonger and his left hand vpon Manasses directing his hands so of purpose for Manasses was the elder of them both Thus the Lord blessed vs when there was no hope left for vs. The seuenth figure was Rahab a harlot Iosua 2. in Iericho who was a Gentile yet her heart was touched so that she receiued and entertained the spies that Israell sent and in the time of danger hid them that they should take no harme signifying thereby that the Gentiles should receiue imbrace the true Israelites and messengers of the Gospel and keepe them as safely and defend them as diligently as Rahab did the spies of Israell The eight figure was Ruth a Moabite of her Christ Iesus vouchsafed to come as Ruth 4. concerning the flesh to shew that he came not onely of the Iewes and for the Iewes but also of and for the Gentiles which were the lost sheepe vnhoped for being strangers froÌ„ the couenant The ninth figure was Sampson who being a Iewe would needs marrie with a Gentile Iudg. 14. signifying that Christ Iesus would also marrie with the Gentiles as he did with the Iewes The tenth figure was Salomon who married Pharaos daughter which was an Egyptian 1. Kings 11. and Gentile signifying thereby that Christ would take him a spouse among the Gentiles to marrie with him selfe as Dauid Psal 45. in the Psalmes declareth The eleuenth figure was Naaman the Syrian whose leprosie is turned vpon Gehezie the leprosie of an heathen and ignorant maÌ„ turned vpon an Israelite and one that had the knowledge of God being the seruant of a Prophet signifying that our leprosie of sinne and ignorance should be turned from vs vpon the Iewes who had the knowledge of the law of God but esteemed it not but were vnthankfull for it Manie like examples there are in the new Testament like as the Cherubins though seuered in suÌ„der yet looked one towards another and both vpon the mercie seate so the old Testament and the new looke looke one towards another yet point at one and the same thing The first type or figure in the new Testament Matt. 2. was the wise men which were the first fruits of the Gentiles and came from the East being guided by a starre signifying that by the guiding of the worde and spirit of God the Gentiles should come from all the places of the world to imbrace Christ Iesus with ioy The second Type or figure was Christ Matt. 2 himselfe his going into Egypt signifying thereby that he should go from the Iewes to the Gentiles because the Iewes refused him through vnbeleefe abundance of wickednesse and want of reformation so we see that nothing can driue awaite Christ but sinne The third Type was Christ whipping Mat. 21. 12 the Iewes out of the temple shewing thereby that the Iewes should be whipped or cast out of the spiritual temple the gentiles should occupie it This beloued belongeth vnto vs vnto whom the Lord so wonderfully hath made his light to shine The fourth figure is the parable of the vineyard which was taken from them that Mat. 21. â—ers 33. possessed it and giuen to them that should bring forth the fruits therof and yeeld better increase vnto the Lord of the Vineyard The fift figure was the parable of the two Mat. 22. vers 18. sonnes that were bidden to go and worke in their fathers vineyard of whom the first said he would and did not the second said he would not and did repent and went to labor in the vineyard the first signified the Iewes which made many vowes with such a shew of godlinesse which was but hypocrisie whom the Lord reiected and cast off and said that the publicanes and sinners should stand in iudgement to condemne the greatest of them The sixt figure was the feast that the Mat. 22. 2. Lord made vnto the disobedient guestes which the Lord inuited to his banket and was onely ordained for them and promised to come vnto it and yet refused and would not come but alledged slieght excuses taken from their loue of earthlie and transitorie things aboue God Therefore the Lord sent into the hie waies to call and compell the Gentiles to come which came though they left their wedding garments behind them The 7. Tipe or figure was the vision of Acts. 10. Peter in Ioppa when he was on the top of the house where he saw the vessel come downe that had in it all maner of foure footed beasts of the earth and wilde beasts and foules of the aire and creeping things where also the voice said vnto him Arise Peter kill and eat wherein the Lord shewed vnto him that he should count no man vncleane although the Gentiles then were counted vncleane as were the vncleane beasts set downe in the law of God and therefore when Peter was sent for to Cornelius house he said Of a truth I perceiue vers 34. that God hath no respect of persons but in euerie nation he that feareth God and worketh righteousnesse is accepted of him Manie other examples of our calling as the straied sheepe the lost groate the prodigall sonne and Christ eating with publicanes and sinners which when we reade we should cast our figure and saie of whom is this spoken of the gentiles then it is of me for I am a gentile But am I conuerted If I be not theÌ„ haue I not fulfilled this prophesie therfore let vs striue to do well and to mortifie and subdue sinne which dwelleth in our mortall bodies for none but the valiant can enter into the kingdome of heauen Nowe all these prophecies are fulfilled the blind see the lame go the dumb speake the deafe heare the maimed worke the deade are quickned the leapers are cleansed and the poore receiue the Gospel Therefore who will dispaire and say light is not reuealed vnto me when as he seeth it to be
reuealed vnto whole nations And so solemne is our calling as that in so manie places of the scripture it is foretold whereby we see how dearely the Lord tendereth our saluation like as a kind spouse which was longed for while she was in a strange countrie so Christ longed for the gentiles till they came home againe vnto him Therefore let vs now consider what he giueth vs namely righteousnesse and saluation first righteousnesse then saluation first repentance and then forgiuenesse of sinnes the sunne of the gospel least we should see heauen in hell and light in darknesse and ioy in anguishes Let vs not contemne our light or grow carelesse of it let vs not build with one hand ouerthrow with the other by prophanesse like those men which while they surfetted at their gluttonous tables did call vpon God for health Christ is not receyued with the hand if the father offering a gift do see the sonne stretch foorth his left hand he will withdraw his gift from him I say let vs not contemne our light as the Iewes contemned their glorie For what is light to him that will shut his eies against it What is this light It is such a glorious light and such an excellent reuelation that great and mightie kings haue earnestly desired to see and princes haue laid downe their crownes to reueale it Let vs embrace this light Let vs take put on the wedding garment and go to the banket vnto which a thousand messengers haue inuited vs and do alledge none excuses I haue married a wife I haue bought oxen I go to see a farme Mat. 22. c. and therefore I cannot come neither will I come Well do so if that ye will needes but remember that thou wast inuited and therfore the blessing shall be giuen to another Therefore shall Esau weepe for the blessing but shall not haue it Heb. 1â— But giue me a reason I pray thee why thou wilt be called the seruaÌ„t of God which doest not serue him or the child of God which dost not loue him or the disciple of Christ which dost not learne of him yet his raine falleth vpon all the iust vniust and he giueth thee al things for nothing â— the sun doth giue his light for nothing the dewe doth giue his moisture for nothing the â—â—uers do giue their waters for nothing and the earth doth giue her fruit for nothing What shall we do then when the sunne shineth We must not do as we do in the darke for then men ought to betake them to their labour Learne of the sauage beasts who as soone as the day springs betake theÌ„ to their trauell and euery bird welcommeth it with many a sweet song Christ is light and this light is come Therefore he that seeth not now is blinde and he that heares not now is deafe and he that workes not now is maimed But we will not worke holy workes according to the word neither in light nor darkenes we can see to sin in the darke as well as in the light for the light discouereth both the harlot â—â— the theese for he is afraid of the light where light is not Christ is not but Christ Iohn 1. is light and let none be afraid to seeke this light which is so good so excellent and so profitable for vs. For it doth not onelie desoâ—e it solfe but al other things round about it Therfore if thou hast this light thy faith thy feare thy loue will shew it selfe good things cannot now hide themselues for he that is light doth delight to please God in the light It is no maruell though a man stumble in the darke but he which stumbleth in the light is not verie strong because he seeth his way before him Once we stumbled at euerie straw when we walked in darknesse for then light had a fall pride had a fall lust had a fall drunkennesse had a â—al penurie had a fall ignorance had a fall or if you will pride rose and we fell lust rose and we fell c. Were Egypt as light as Goshen that is whether the Iewes haue receiued their glorie or no yet if thou sin in the darke the light wil bewray thee and thy conscience will accuse thee and condemne thee for it Therefore now giue ouer darknes and arme thee with light for your life shineth like the light therefore now we should be Israel for Israel is reuolted But many scrolles may be written of our sinnes and thus the gentiles are as gentiles still He that beleeueth not the word is an infidell he that beleeueth not God is an Atheist he that worshippeth anie thing more than God is an idolater euerie mans conscience shall condemne himselfe Men will leaue godlinesse for riches but they will not leaue their riches for godlinesse The Iewes neuer serued God at any time with such deuotion as they doe now their gold and their riches Many theâ—e are which could be content neuer to die but liue here with their riches and pleasures Is not the godly more despited for his godlinesse than the wicked for his wickednesse Are not the members of Christ more hated and worse entertained by vs then the limmes of Sathan So dearely doth euerie one loue sinne and drawes sinne vpon sinne like a chain or monsters drawne in a chain pride sheweth drunkennesse sheweth euerie man his sinne They came vnto vs and said your fathers loued vs well and said vnto vs if you wil be faire you shall be wise if you will be drunke you shall be rich and so euerie one pointeth at and sheweth vs the way which leadeth to destruction and how few are the number of them which sheweth vs the way of vertue and godlinesse And thus we are euen as forward as those Iewes which striue who shall come to hell first Who did euer thanke God that he was not borne an hundred yeares ago when ignorance spred ouer all and all Egypt was smitten with darknesse or that the Lorde hath not left him to himselfe to become an Atheist or an Epicure which liues without God in the world VVe haue all Gods gifts offered vs but we haue refused them Christ brought light but we had rather he had brought darknesse for we loue darkenesse more then light The Angels the heauens the word the spirit are light and we which see it are darknesse for we can not abide light but are like an Owle which flieth out of a haâ—e field from the light of the day such a death is day vnto vs. Faith is flowen away truth is become a pilgrim and euerie string is out of tune He which should weep and bee sorrowfull laughes and truth is brought to the ground yea poore truth is euen persecuted to the death therefore sinners are stubble and their sentence is burne them How fine would be the way of vertue if you would pare away the rubs that are in it if you would take away all occasions of