THE SINFUL MAN'S SEARCH: OR SEEKING OF God. Preached by Henry Smith, and published according to a true corrected Copy, sent by the Author to an Honourable Lady.  
LONDON, Printed for Cuthbert Burby. 1592.   

THE SINFUL MAN'S SEARCH.  JOB. 8.5.6.7. 
5. If thou wilt early seek unto God, and pray to the Almighty.  
6. If thou be pure and upright: then surely he will awake unto thee, and make the habitations of thy righteousness prosperous.  
7. And though thy beginning be but small: yet thy latter end shall greatly increase.  
IN a sick and evil affected body (dearly beloved) we usually see preparatives ministered, that the maladies may be made more fit and pliable, to receive wholesome medicines. The like, yea and greater regard ought we to have of ourselves, which being not crazy only, or lightly affected with sin, but sick even unto death: had need to be prepared with threats and exhortations, comforts and consolations, one way or other, that they may be made fit not to receive the preparative, but the perfection of happy salvation. And for this cause have I made choice of this part of Scripture, as of a light to shine unto us in darkness, a direction to our steps, and a Lantern to our paths; while we wander through the boisterous waves of this wicked world. The Text is plain, and object to every man's capacity, naturally budding into blossoms: The first containing our duty which we are to perform towards God: The second, God's promises, if we perform this duty.  
Our duty towards God is implied in these three conditions. First, If thou wilt early seek unto God. secondly, If thou wilt pray unto the Almighty. thirdly, If thou be pure and upright: 
Division.  so that the whole consisteth on these three points. First, what it is that God requireth, namely, a diligent and speedy search in these words: If thou wilt seek early. secondly, how thy search is to be made in prayer, in these words. If thou wilt pray to the Almighty. thirdly, what effect these things ought to work in us, a purity and sincerity of life, in these words: If thou be pure and upright.  
As our duty towards God consisteth in three points, so God's blessings towards us, is also threefold answerable to the same. First for seeking, he promiseth; he will awake unto thee. secondly, for praying unto him, he will make the habitations of thy righteousness prosperous. Thirdly, for being pure and upright, he will make thy latter end increase exceedingly: yea, though thy beginning be but small.  
First therefore concerning the search, 
Concerning the search.  it is a work both in desire and labour to be joined to God. In the Psalm this standeth for the burden of the song: 
Psalm. 107.  They called upon the Lord in the time of their trouble and he delivered them. It is but Ask and have, 
Math. 6.  seek and find, knock and it shall be opened unto you. Saving that here these things are to be regarded, to wit: how, by whom, and when we must seek the Lord. How? First, 
Matt. 17, 20 Eccle. 35.  faithfully: for if ye have but as much as a grain of Mustard seed, and say unto this mountain, remove, it shall remove, and nothing shall be unpossible unto ye. Then next, humbly, for it is the humble petition that pierceth the skies and that showed the Publican to departed home to his house, more justified than the boasting Pharisie: and they alone that be humble and meek find rest for their souls. And last of all, continually, for we must not faint in well doing: because the reward is not promised to him that doth, but to him that continueth to do. 
Gal. 6. 1. Thess. ●.   
But we may long seek and never find, except we seek the father by the son: For no man knoweth the Father but the Son, and he to whom the Son shall disclose him, he is the way, 
1. Tim. 2.  the truth, and the life, and no man cometh to the Father but by him. There is one God, 
1. john 2.  and one mediator betwixt God and man: the man Christ jesus. So that if we sin, we have an advocate, jesus Christ the just, and he is the propitiation for our sins, only let us seek the Lord while he may be found.  
And to this end the word Seeking is used in this place, that we may learn, that as the heavens, & the planets, and the whole frame of nature, were ordained to finish their course by motions and operation: so man, as he was ordained to a most blessed and happy end, should attain thereunto, not by sloth and idleness, but by an earnest seeking of the same. The kingdom of heaven is like unto a treasure, 
Mat. 13, 14.  which cannot be found without seeking and digging for it. It is like the precious Pearl, for which the wise Merchant was content not only to seek, but to sell all that he had to buy it. God hath placed us here in this world as husbandmen, to plough up the fallow of our hearts; as labourers to work in his vineyard: as travailers to seek a country, as soldiers to fight the battle of the Lord against the flesh, the world, and the devil. And for this purpose hath he proposed unto us, an untilled land, a vineyard, a triple enemy to fight against: that we might remember, that we must till the ground, if we will reap the fruit: that we must prune the Vine, if we will drink of the grape: that we must fight if we will overcome. 
Prou 28.  He that tilleth the land (saith the wise man) shall be satisfied with bread: but he that followeth idleness, shallbe filled with poverty. Idleness is a moth or canker of the mind, and the fruits thereof are wicked cogitations, evil affections, and worse actions: corrupt trees without fruit, 
jude. 1. Pro. 24.  twice dead, and plucked up by the root, engendering in the mind a loathing of God and godliness.  
Eschew therefore idleness I beseech ye, and by the want ye find in others, learn instructions for yourselves. Be not forgetful how busy your enemy is, if he find ye idle: first he putteth ye in mind of some vanity: then offereth opportunity to practise: then he craveth consent; and if ye grant him that, he triumpheth by adding practice: he leaveth no means unattempted, whereby he may subvert and bring ye to perdition. 
Gen. 3.  To one (as to Eva) he promiseth the knowledge of good and evil: Another he seduceth with lying speeches, 
Exo. 7.27.  as he did Pharaoh the king, whom he deceived by false Prophets. To the jews he pretended the Temple of the lord 
1. King 13.  To the Heathen he showed universalities and antiquities. And to omit particulars, 
1. Chro. 28  he leaveth no mean unattempted, whereby he may entangle the souls of the simple, and wrap them in the snares of death. Fly idleness therefore, and seek virtue, and the way thereof: seek learning as for a jewel, make diligent search and inquisition after her: seek early and seek late. In the morning sow thy seed, and in the evening let not thy hand rest: seek him in the day of trouble, and he will deliver thee, and thou shalt glorify him. Seek him; there is the commandment: he will deliver thee; there is the promise: and thou shalt glorify him; there is the condition. To disobey the commandment is rebellion, to distrust the promise is infidelity, to refuse the condition is vile ingratitude. Wherefore let us seek, and seek earnestly, with a fervent spirit, and humbleness of heart; and let us persuade ourselves, that there is no seeking without finding, no opening without knocking.  
The second circumstance to be considered in this point, is to whom we must seek for these things. Our direction is made unto God: 
jam. 1.17.  For every good and perfect gift is from above, descending from the father of lights. And as for many causes we are to seek to God, and to God alone, so especially for these four.  
First, because we have nothing of ourselves, nor of any other creature, but whatsoever we have, we have it of God: for what hast thou, that thou hast not received? in him we live, we move, and have our being. 
1. Cor. 2. Rom. 1.  Art thou wise in thine own conceit? O remember that the wisdom of the world is foolishness with God O consider that the natural man understandeth not the things of God these things are hid from the wise and prudent, and are revealed to babes and sucklings. Alas, what were man if he were once left to himself? a map of misery, and a sink of calamity. Alas, how were he able to resist the fiery darts of the adversary, 
2. Pet. 5. reve. 12.  who continually goeth about like a roaring Lion, seeking whom he may devour? Hear ye may note first his malice, for he daily accuseth us before the chief judge of the King's bench: when he cannot prevail in this court, but seethe his bills of accusation repelled: then he removeth the matter to the Court of our own consciences, where on the one side he layeth the books of the law and statutes made against sin: on the other side, the bills of accusation brought in against us out of the books of the law, alleging these strict places against us: The soul that sinneth, shall die the death: Cursed is he that abideth not in every point of the law, to do it. On the other side, he bringeth in consciences to witness against us, and then inferreth this hard conclusion: Therefore there is no hope of salvation.  
Then if he see that we appeal from justice to mercy, and say; At what time soever a sinner repenteth, the judge putteth all his wickedness out of his remembrance, he dealeth with us as crafty worldlings deal in matters of law, who when they see their matters pass against them in higher Courts: bring down their case into the country, to be decided by the neighbours, who, either for their simplicity cannot, or for their favour dare not judge of the truth of the matter.  
So our adversary, though GOD himself do discharge us, though our conscience testify our innocency: yet he accuseth in the third Court before men, where he is bold to power out his whole venom, and poison of his malice against us, and to forge what lies, and slanders, and Libels he list, because he knoweth they shall be received as true. Thus he accused Christ jesus our blessed Lord and Saviour before Poncius Pilate, and caused divers false and untrue witnesses to come in against him.  
But if he were malicious only to wish our destruction, and not mighty to wreak his malice, we should have little cause to fear: 
Luke 11. Ephe 6. reve. 12.  but he is mighty therefore he is termed a Lion, the power of darkness, the great Dragon, which drew to the earth the third part of the stars of heaven: that is, with earthly temptation to have overthrown them, which seemed to shine in the Church of God as Lamps and stars. O then how easy is our overthrow, if the Lord did not hold us up, which shine not as stars in heaven, but creep like worms on earth!  
Yet if he were but malicious and mighty, it were better with us: but he is fierce, and therefore called a roaring Lion, who laying wait for the blood of the godly, stirreth up blood-thirsty persecutors, to make themselves drunk with the blood of the Saints: as most grievously he did from the time of john Baptist, to the reign of Maxentius, the space of 294. years, slaying some by the sword, burning other with fire, hanging some on the Gallows, drowning some in Rivers, stabbing some with forks of Iron, pressing others to death with stones, devouring many thousands of the tender Lambs of Christ's flock.  
To this malice, might, and rage, is added his subtle policy, which he useth in circumventing the faithful, he doth not pitch his tents in any one place: but walketh about from place to place, to spy out his best advantage, 
joh. 1.  in the night he soweth tars, and in the day he hindereth the growth thereof.  
He proceedeth after further, and added to his policy, industry, he considereth our natures, & dispositions, & to what sins we do most incline: and thereunto he applieth himself, sometimes by flattery, sometimes by fear, sometimes by feeding our humours he subtly enticeth us, sometimes by violence he goeth about to enforce us, sometime by changing himself into an Angel of light, he endeavoureth to betray our souls into his hands, and in whatsoever estate he findeth us, he thereby taketh occasion to lay siege to our souls.  
Thus ye see noted in a word, the force of our adversary, examine now yourselves, whether ye have any thing in yourselves, and you shall find nothing but weakness and corruption. It is God that giveth strength to the mighty, wisdom to the prudent, & knowledge to the understanding: he teacheth David's hand to fight, and his fingers to battle, 
Psal. 144.  he giveth strength to his arms to break a bow, even a bow of steel: wherefore let neither the wise man glory in his wisdom, nor the strong man in his strength: but let him that glorieth, glory only in the Lord.  
Secondly, we are to seek unto God alone, because none is so present as he: for God because he is almighty, and with his power filleth both heaven and earth, is present always with them that fear him, and ready to secure them in distress. The Lord is near to all that call upon him in truth, he heareth our groanings and sighs, and knoweth what things are necessary for us before we ask.  
The third reason why we must seek unto God, is, none is so able to help us as he: but of this I shall have particular occasion to speak when I come to this point, and pray to the Almighty.  
The fourth reason why we must seek Christ alone, is, because there is none so willing to help us as he. It is a great courage to us to make suit, when we are persuaded of the willingness of him to whom we make suit: and I pray ye, who was ever more careful for our salvation, and more watchful over us, than the Lord? who ever put his trust in him, and was confounded? In this respect he is called a Father, because as the father tendereth his son: so the Lord doth all those that put their trust in him. Can there be any more willing to help us then Christ? whose whole head was sick, and whose heart was heavy for our sakes? yea, in whose body, from the sole of the foot to the crown of the head, was nothing but wounds, and swellings, and sores? but alas this was nothing to that he suffered for our sakes.  
He was compassed about with fears and horrors, till his sweat was drops of blood, & his bones bruised in the flesh: he was whipped, and scourged, and chastised with sorrows, till he cried out in the bitterness of his soul: O Lord, if it be possible let this cup pass from me. The heavy hand of God was so grievous upon him, that it bruised his very bones and rend his reins a sunder: he could find no health in his flesh, but was wounded, yea, wounded to the death, even the most bitter death upon the cross. His tender fingers were nailed to the cross, his face was wrinkled with weeping & wailing, his sides imbrued and gored with his own blood. spurting & gushing fresh from his ribs, the shadow of death was upon his eyes.  
O what grief could be like to this, or what condemnation could be so heavy, sith there was no wickedness in his hands? sith he was the brightness of his father's glory, & the son of righteousness that shined in the world: as to see his days at an end, to see such throbing, sighs, and careful thoughts (without cause of his) so deeply engraven in the tables of his breast. But was this all? no my brethren, sith his excellency was such above all creatures, that the world was not worthy to give him breath, it was a greater grief unto him, to see himself made a worm and not a man, a shame of men, and contempt of the people; to see his life shut up in shame and reproaches, how could it but shake his bones out of joint, & make his heart melt in midst of his bowels: who was ever so full of woe? & who ever been brought so low into the dust of death? upon whom did the malice of Satan ever get so great a conquest?  
This though it were exceeding, yet it was not all, no, it was but a taste of grief in comparison of the rest: behold therefore (if your watery eyes will suffer ye to behold) the depth of all miseries yet behind: the sin that he hated he must take upon his own body, and bear the wrath of his father powered out against it. This is the fullness of all pains that compassed him round about, which no tongue is able to utter, nor heart conceive: the anger of the father burneth in him, even to the bottom of hell, and deep sink of confusion: it wrapped him in the chains of eternal death: it crucified him, and threw him down into the bottomless pit of calamity, and made his soul by weeping and wailing to melt into these bitter tears trickling from his eyes. O God my God, why hast thou forsaken me?  
O that my head were a Well of waters, and a fountain of tears, that I might weep day and night at the remembrance hereof: but lest I linger too long about one flower, while I have many to gather, I will conclude this point thus in a word. Sith Christ hath suffered these, and an infinite number such like torments for our sakes: it is blasphemous once to dream or imagine any to be more willing to help us than he: nay, he is more ready to hear our prayers, than we to offer them unto him, insomuch that he complaineth by the Prophet Esay: I have been found of them that sought me not, 
Esay. 65.  all the day long have I stretched out my hand unto a rebellious people, which walked in a way that was not good, even after their own imaginations. And unto jerusalem he saith. O jerusalem, jerusalem, 
Math. 23.  how often would I have gathered you together, as the Hen gathereth her Chickens, and you would not? wherefore to end this point: Seek for knowledge as for a treasure, and for wisdom, as for the wedge of gold of Ophir. No mention shall be made in comparison of it, of Coral, Gabish, or that precious Onyx, 
job. 28  For wisdom is more precious than Pearls. But above all things, seek it where it may be found, and where is this place of understanding? Surely man knoweth not the path thereof: the depth saith, it is not in me; the sea saith, it is not in me: death and destruction say, we have heard the fame thereof with our ears: all creatures say, it is not with us: but God understandeth the way thereof, and unto man he saith: The fear of the Lord is the beginning of wisdom, 
Prou 9  and to departed from evil is understanding.  
The third circumstance is, when we must seek unto God; and holy David answereth, 
Psal. 32  Early, even in a time when he may be found. Let us redeem this day, which we have foreslowed so many days, wherein we have so long hardened our hearts: let us take up this day, and make it the day of our repentance; let us make it a day of newness of life, as it is the first day of the new year: let even this moment be the last of a sinful life, and the first day to godliness. And as the wise man saith: Make no long tarrying to turn unto the Lord, 
Eccle. 5.  and put not off from day to day, for suddenly shall the Lord's wrath break, and in thy security thou shalt be destroyed, and shalt perish in the time of vengeance.  
Art thou a Magistrate, placed in high room and authority, and seated in the throne of dignity? then use not this thy might to wrong and oppression, grind not the faces of the poor, swell not with pride, despising his low estate: 
Amos. 8  Sell not thy righteousness for silver, preferring the Merchants of Babylon, before the Citizens of jerusalem.  
Art thou a private labouring man? Do thy duty truly, be subject, and live in dread to displease the good Magistrate. 
1-Pet. 3.  Art thou old, and hast consumed the flower of thy youth in wantonness? Break off the course, and frame thyself to sobriety: give the water no passage, no not a little: for if it have never so little issue, it will overflow thee; and if thou do slack the reins never so little, thy sins will carry thee (like a wild horse) thorough brambles and bushes, and will leave no soundness in thy flesh, work this reformation in thyself betimes, even to day, even this first day of the new year: If ye will hear my voice, harden not your hearts.  
Art thou young, and dost begin to flourish like the young Palm tree? O consider, that the only way to retain the blossom of thy beauty, and to keep thy flower from withering, and thy leaf from fading away: is to seek early unto GOD, and to apply thy mind to understanding; to prevent the morning watches, and to give thy body to be moistened of the morning dew! For beside the good hours that are well employed in some good study and holy exercise: early rising bringeth health to the body, and increaseth the number of thy days.  
Seek therefore, and seek early, consecrate yourselves Nazarites unto the Lord, touch no unclean thing, give no provocation to the flesh. Strive with the Cock in watchfulness, 
Eccle. 12.  and rise with the chirping of the birds: sacrifice your body a sweet smelling sacrifice unto the Lord. This sacrifice is like a sacrifice of fine flower: it is like the fat taken from the peace offering: yea, it is better than any sacrifice, 
Eccle. 32, 47.50  it is like the flower of Roses in the spring of the year, and as the Lilies by the springs of waters, and as the branches of Frankincense in the time of Summer: and as a vessel of massy gold beset with precious stones, as a fair Olive that is fruitful, and as the tree that groweth up to the clouds. Having spoken of the Search, it followeth that I speak of the manner how it is to be made: In prayer, by these words; If thou pray unto the Almighty.  
I showed ye before the force of our adversary; receive now a Shield against his force, even the shield of prayer. He is not to be resisted by ringing an hallowed bell, not by sprinkling of holy water, not by the relics of saints, not by our own works & merits, for these are weapons of his own making: but by an earnest seeking to GOD, which search and seeking must be made by prayer, against which his poisoned venom taketh no effect.  
It is his malice that accuseth? prayer pleadeth thy case before God; and repelleth all his accusations: for all the prophets do witness, 
Math. 2.  that whatsoever we ask in prayer, if we believe we shall receive it. It is his rage and fury that should terrify us? nay, that prayer that strengthened Samson to rend a young Lion, as one should have rend a Kid, having nothing in his hand, shall smite and shut up the mouth of this Lion. As for his policy, and walking up and down, seeking to devour us: it cannot prevail, 
jam. 5.25.  for the prayer of the faithful shall save them, & the Lord shall raise them up; & if they have committed sin, it shallbe forgiven them: & after this conflict ended, they shall triumph for ever with jesus Christ our Saviour.  
But in any case, see you unite to your prayer, knowledge, that ye be not seduced to offer your petitions to strange gods, as Saints, stocks or stones. 
john. 16.  Then consent, that we ask only in the name of Christ jesus, not for any desert of our own: for whosoever believeth in Christ, shall have remission of sins, 
Acts. 15. 1●  he shall not perish; but have life everlasting, he shall not come into judgement, but shall pass from death to life. lastly, a confidence, which is, a certain persuasion of God's favour and mercy towards us: this is that prayer, of which the Lamb testifieth; 
Math. 18.  that whatsoever we ask by this prayer, it shallbe given to us by God the father. A thing (dearly beloved) so precious, that nothing is more accepted in heaven, nothing more grateful to God: a service commanded of God himself, taught by Christ our Saviour, and frequented by the Angels: a thing of more force with God, than any oration of the eloquent.  
Hast thou not heard how the Sun stood still in the firmament, 
josu. 10.  and was not suffered to run his course? josua and Ezechias prayed, and the Sun stood still. 
2. King. 20  Hast thou not heard of the stopping of the lions mouths? 
Dan. 6.  Daniel prayed, and his prayer stopped the lions greedy and devouring throats. the waters of Iorden were dried up, yea the Israelites prayed, and the waters stood about them like unto a wall. Hast thou not heard of the dividing of the red sea? 
Exod. 24.  the Israelites prayed, and Hast thou not heard how the fiery furnace lost his heat? 
Dan. 3.  the three children prayed, 
1. King. 8.  and the fire lost his heat. Hast thou not heard how the heavens were opened and shut? Elyas prayed, and the heavens were shut up three years; Elyas prayed, and the clouds powered down rain from heaven.  
O sure Fortress, more forcible than any engine, and stronger than the gates of hell, and to conclude the sum and substance of all in few words: the only thing whereby mortal men have the clouds, and the stars, & the Angels, and all the powers of heaven at commandment. 
jud. 5.  For as Deborah sung in her song: They fought from heaven, even the stars in their courses fought against Sisera: so all creatures have been subject to the prayers of the faithful, to revenge the lords quarrel, to help the Lord, to help the Lord against the mighty. Prayer hath ever been the cognisance, & the victory, and the triumph of the faithful: for as the soul giveth life to the body, so prayer giveth life to the soul.  
O that I could engrave the love of it in your hearts, as with a Diamond, and so instill your minds, that my words might be pricks unto your consciences, and thereby give ye occasion to pray often. It is a wonderful matter to be able to persuade men, but if prayer be able to persuade the living God: oh how great is the force thereof? it goeth through the clouds, and ceaseth not till it come near, and will not departed, till the most high have respect thereunto. O that you would therefore pray often, and learn of Christ (the most absolute pattern of our life) to pray continually. He prayed in his baptism, 
Luke. 9 Luke 5 Luke. 6. john. 11. Math. 26. john. 18. Luke. 22. Luk. 23. Math. 19  in the wilderness, in preaching, in working of miracles, in his passion, on the mount, in the Garden, in his last supper, in commending his spirit to God at all times, & in all places, that he might leave unto us an example of the same.  
It followeth; and to pray to the Almighty. To those three former reasons which I brought, why we must seek and pray to God alone: I added this as a fourth, because there is none so able to help us as the lord 
Psal. 39  He that putteth his trust in the Lord, shall be as mount Zion. 
Rom. 8.  If God be on our side, who can be against us? It is God that justifieth, who condemneth? 
2. Tim. 4  The Lord destroyeth the counsel of the Heathen, he maketh their devices to be of no effect. Christ is the Angel of great counsel, 
Psalm. 33 Esay. 9 Prou. 2.  wisdom and understanding, and there is no devise against the Lord.  
The world (notwithstanding is come to that frame, that every man hath gotten him a strange kind of belief. Some believe not the law but the prophets: some be persuaded in the supremacy, but not in the sacrament: some in free will, but not in merit: some in invocation upon saints, but not in purgatory; some in pilgrimages and pardons, but not in Images: some like the doctrine well enough, but not the preachers: the most believe little, yet many believe somewhat, few believe all: therefore to deal plainly, because plain dealing is best, you must not believe by the halves; I mean, you must not repose some trust in God, and some in Saints, but all in the Lord. 
Psal. 10 5.  The Gods of the Gentiles they have mouths and speak not, eyes and see not, ears and hear not, then what can be looked for at their hands? But the Lord is strong and mightic, a merciful God: and therefore thorough the Scriptures, he is called a Rock, a Fortress, 
Psalm. 18  a strong Tower, a Shield, a horn of salvation, a refuge, the Lord of Hosts, with other such like appellations, that we might be assured, that our help and deliverance cometh from the Lord.  
Puttest thou any trust in man, whose breath is in his nostrils? Cursed is he that maketh man his strength, 
jere. 77.  and flesh his arm. 
2. King. 16  Surely Pharaoh, and all princes are a broken staff, on which if a man lean, it will strike into his hand and pierce it, and lay him groveling in the dust: It is better therefore to trust in the Lord, 
Psal. 118.  then to put any confidence in Princes. Thinkest thou that Angels, or Saints, or Images, can help thee? O foolish and impious piety, to attribute more unto the Angels, than they dare arrogate unto themselves. The Angel in the Revelation, 
reve. 19  forbiddeth john to worship him. As for the Image, we read, that to turn the glory of the incorruptible God, into the similitude of a corruptible creature, is idolatry. 
Rom. 1.  Well may I then affirm with Moses, 
Deu. 27.  cursed be the Image and the Image maker. The conclusion therefore of this point, is this, that we seek the Lord and his strength ever more, that we pray unto God in humility and sincerity, and in full assurance of faith continually: who without end is to be sought, because without end he is to be beloved.  
The third thing contained in our duty is, what effect this seeking and praying aught to work in us, comprehended in these words: If thou be pure and upright. If the clouds be full, they will power forth rain upon the earth: and unpossible is it, that a man that seeketh after God and prayeth to the Almighty, should not bring forth the fruits of a godly life; for if the tree be good, the fruits cannot be bad: and if the head of the water be pure, it will send forth pure waters into the cisterns. Wherefore as good motions are stirred up by prayer, so must they be fostered by practice of life, according to that of the Apostle: Quench not the spirit, 
1. Thes. 5.  nor grieve the holy one of God, by whom ye are sealed to the day of redemption.  
He quencheth dearly beloved the spirit, 
Ephe. 4.  which being once lightened with the sparkles of faith, and felt God's motions in his heart: doth neglect to increase the one to a flame, and the other to good works in his life, but with the dogs turneth to his vomit, and with the Sow that was washed, to her wallowing again in the mire. Therefore (beloved) love and seek the Lord, pray to the Almighty, be pure and upright in conversation, fly from sin as from a serpent; for if thou come near, it will bite thee. The teeth thereof are as the teeth of a Lion, to slay the souls of men, & all iniquity is as a two edged sword, the wounds that it gives cannot be healed. I dare not scanned as I would upon these points, fearing tediousness: wherefore let this suffice for the former general part, concerning the duty we own unto God.  
Now God's promises for the performance hereof, yield unto us most plentiful matter of doctrine and consolation. First, of his justice, that as he will suffer no sin unpunished: so he will leave no good work unrewarded, but giveth to every several action his several hire, & just recompense of reward. Shall the hour come, in which all that are in their graves shall hear a voice, & come forth: they that have done well, to the resurrection of life, they that have done evil, to the resurrection of condemnation? Shall the Lord search jerusalem with Lanterns? Shall all foul corners be swept, and all pleits and wrinkles be unfolded? Shall the sea, grave, death and hell, give up all that is in them? and shall all the dead (both great and small) stand before GOD, when the books are opened? and shall every man have praise of God according unto his deserving? Shall we then discern between the vessels of honour and of wrath, between Sheep and Goats, the just and unjust? Finally, shall there be an infallible, general, and incorrupt judgement, wherein the book of all our offences shall be laid wide open? Now God be merciful unto us: 
Psal. 2.  be favourable O Lord, be favourable. But to proceed, is it thy nature (O Lord) to gather up the wheat, 
Math 13.15 30, 41  and burn the tars; to cut down all frutlesse trees, and cast them into the fire: yea, into a fiery furnace, that never shall be quenched; into an utter darkness, where is weeping, wailing, and gnashing of teeth; then be favourable O Lord, be favourable.  
Doth not the Lord spare David a king and a prophet, for murder? doth he not spare the Sichemites for adultery; nor Absalon for treason? nor Saul for tyranny? nor Elie for negligence? nor Achab, jeroboam, nor jezabel for cruelty? nor Herod, Nabuchadnezar, and Lucifer for pride; nor Paraoh for incredulity: then be favourable O Lord, be favourable to us, in whom almost every one of these sins do dwell & remain.  
Did the Lord for corruption overflow the world with water? did he burn Sodom for her villainy? did he cast Adam and Eve out of Paradise, for eating of the forbidden fruit? did he stone a poor wretch to death, for gathering chips on the Sabaoth day? then be favourable O Lord, be favourable unto us. But doth not the Lord spare the Cedar tree for his height? nor the Oak for his strength? nor the Poplar for his smoothness? nor the Laurel for his greenness? No verily, from the Cedar that is in Lybanon, even to thy Hyssop that groweth out of the wall, yea, every one that bringeth not forth good fruit, is hewn down and cast into the fire: it is a righteous thing with God, to render vengeance to those that disobey him, and to destroy such as have forsaken the law by everlasting perdition.  
Behold, 
reve. 1.7.  the Lord shall come in the great and latter day of judgement, when none shall escape his judgement seat, 
2. Cor. 5.  with clouds shall he come, and every eye shall see him, even they which pierced him thorough, shall also wail before him, being summoned all to appear most fearfully before his imperial throne of Majesty: then be favourable O Lord, be favourable. Alas, with whateys shall we miserable sinners behold him, so gloriously sitting in his royal kingdom, with all his mighty and holy Angels, and whole number of Saints, 
2. Pet. 3.  sounding with the voice of the archangel, & trumpet of God: causing the heavens to pass away with a noise, and the elements to melt like wax, and the earth to burn with the works thereof? yea, with what eyes shall we behold him, when we see the Sun darkened, the Moon eclipsed, and the stars fall down from heaven? But alas when he taketh the furbished blade into his hand, when he is ready to throw the fiery thunderbolts of his wrath, when he summoneth before him the worm that never dieth, the fire that never shall be quenched, to revenge on the wicked: into what a plight are they then driven? then leave they off; be favourable O Lord, be favourable, and say to the hills: O ye mountains, come and cover us, O ye waters, come & overwhelm us: woe, woe, woe, how great is this darkness? The godly on the other side, are bathed in such streams of bliss, and advanced to such happiness, as neither tongue can utter, nor heart conceive.  
The second thing we have to note in his promises, is his mercy, which exceedeth all his works. For God, though he have given a curse of the law against sinners, yet seeing Christ for the penitent hath borne the curse, whereby his justice is not impaired: he is content to accept our weakness as our strength, to recompense our imperfections with reward of greatest perfection, & that which we can perform but in small part, he is content to accept as whole: not for any desert of ours, but in the satisfaction of his son, who paid with the seal of his own blood, the ransom for our sins, he hath canceled the hand writing that was against us. Wherefore we are to pray unto God, that whensoever our sins shall come in question before him: that he would look upon Christ jesus, the true looking glass, in whom he shall find us most pure & innocent, & to shine most clearly in the righteousness which he hath given us by faith: so that we appear not in our own righteousness, but in the righteousness of the lamb, who having taken away the sins of the world, and having made us as white as snow, though we were as red as Crimson: saith, he will be merciful to our iniquities, and will remember our sins no more. Of him do all the Prophets bear witness, that thorough his name, all that believe, shall receive remission of their sins. Again drink ye all of this, for this is my blood, which is shed for the remission of sins. Christ gave himself for our sins, that he might deliver us from the curse of the law, even according to the will of his father. Christ bore our sins in his own body on the tree, that we being delivered from sin, might live in righteousness: by whose stripes we are healed, for we were as sheep going astray, but are now returned to the shepherd and Bishop of our souls. It is no more but believe, and be saved; believe and receive remission; believe, and lay of thine own righteousness, and invest thyself with the righteousness of the unspotted Lamb.  
David was young, and after was old: yet in all his days he never saw the righteous forsaken. Sometimes he scourgeth his children; but like a loving father: he layeth no more upon them than they are able to bear; for he afflicteth them for his own justice, because they are sinners; for his wisdom, to exercise their faith; for his mercy, to cause them to repent: but this is the end of all, he helpeth them in their distresses, he revengeth himself upon his enemies, and giveth to his people rest and quietness. O that we would therefore praise the Lord, and forget not all other his singular benefits: O that we would confess, that his mercy endureth for ever.  
The third thing to note in his promises, is his bountiful kindness, in requiring so small a thing, with so great and liberal blessings: and bindeth himself by obligation (as it were) that as sure as we perform the one, so he will not fail to accomplish the other.  
The fourth, is his patience and long suffering, which is not slackness, as some men account slackness: but is patience, because willingly he would have no man to perish, but gladly would have all men come to repentance. He is content to stay our leisure, till we seek and pray unto him: and never smiteth, till there be no hope of redress.  
The fist, is his love, in that he is content to stir us up to holy exercises, and purity of life, and to allure us with fair promises of aid, & prosperous increase of all his blessings in this world. The particular examination of these blessings, would require a large discourse, than (fearing tediousness) I dare presume to trouble ye withal: wherefore a word of each, and so I end.  
Touching the first, where it is said, God will awake up unto thee, it is a greater benefit than the words import: for it signifieth not only that he will hear thee; but that he will also do what thou desirest, and satisfy thy request. As long as the sinner sleepeth, the Lord is said to be a sleep: but assoon as the sinner awaketh from sin, 
Psal. 78.  God will arise (saith David) and his enemies shall be scattered: and they that hate him, shall fly before him, as the smoke vanisheth before the wind, and as the wax melteth against the fire, even so shall the wicked perish at the presence of God. Wherefore, as Paul exhorted the Ephesians, so I exhort you: Awake thou that sleepest, stand up from the dead, 
Ephe. 5.  & Christ shall give thee light: awake unto God and God will awake unto thee, & Christ even the son of God, the bright morning star, shall give thee the light of life.  
In the second, he promiseth abundance of worldly blessings, in recompense of prayer, for it is said: He will make the habitations of thy righteousness prosperous: 
reve. 22. ●  that is, 
Psal. 112.  the Lord will make peace within thy walls, and prosperity within thy palaces: 
Deu. 28.  he will command his blessings to be with thee in thy store house, and in all thou settest thy hand unto: he will open unto thee his good treasures, even the Heavens to give rain on thy land in due season. Thou shalt lay up gold, 
job. 22.  as the dust, and the gold of Ophir, as the flint of the river: 
job. 29.  thou shalt wash thy paths with butter, and thy rocks shall power out rivers of Oil: thou shalt call salvation thy wall, and praise shall be in thy gates. 
Psal. 128.  Lo, thus shall the man be blessed that feareth God.  
Lastly, for being pure and upright: he will make thy latter end greatly increase, and that thou mayst the less mistrust his promise, he will do it, though thy beginning be but small.  
Hear (brethren) ye see what a sea of matter is offered me, whereunto if I would commit myself, I might discourse unto ye, what strange events (by God's providence) have happened in the world, what great Kings and Potentates have been plucked down from their thrones, and what contemptible persons in the eye of the world, have been advanced to their rooms. How Mardocheus a stranger was exalted into Hamon's place: 
Hest. 8.  how joseph and Daniel, 
Gen. 30.  the one a bondman in Egypt, the other a Captive in Babylon, 
Dan. 6.  were made Princes in those kingdoms. But because I will not overmuch transgress the bonds of modesty, or hold ye longer then in this place I have been accustomed: only remember what the Prophet saith; He raiseth the needy out of the dust, and lifteth the poor out of the mire, 
Psal. 113.  that he might set him with the Princes, even with the princes of the world.  
Remember the example of David, whom the Lord chose, and took from the Ewes great with young: that he might feed his people in jaacob, 
Psal. 78.  and his inheritance in Israel. Remember the example of job, 
job. 42.  how the Lord turned the captivity of job, as the rivers in the south, how he blessed the last days of job more than the first, how he gave him sheep, and Camels, and Oxen, 
Psal. 126.  and she Asses in more abundance than he had before; 
Psal. 42.  how he increased him with sons and daughters, even to the fourth generation, so that he died being old and full of days. Remember even our own estate, for whom the Lord hath done great things already: as created us, and redeemed us, and sanctified us, and not long since delivered us from the gaplng jaws of those that sought to suck our blood. Upon some he hath bestowed humility, whereby their minds are adorned with virtue: honour upon others, whereby their persons are invested with majesty: upon others comeliness, whereby the other two are graced: upon others Orchards which they planted not, or at least to which they gave no increase: upon others, increase of virtuous children, whereby their posterity is preserved: upon others, the free passage of his word, which along time had been obscured by ignorance, the mother of devotion, as the shavelings call it, but under a stepdame of destruction as we perceive it: and though he bestow but some one or two of his blessings upon us, yet how much are we bound for these blessings, 
reve. 9  to sing praise, and honour, and glory, unto him that sitteth upon the throne, and unto the Lamb for ever. But upon whom he hath bestowed all these blessings: O how strictly by good cause are they bound to magnify the Lord, and to rejoice in God their Saviour. Examine then your own consciences, I beseech ye, whether GOD hath bestowed all these blessings upon you, or no, and if he have: O what great cause have ye to come before his face with praise, 
Psal. 95. Psal. 96  to sing loud unto him with Psalms, to worship and to fall down before him, to give unto the Lord the glory of his name, to bring an offering of thanks giving, and to enter into his Courts with praise. And yet who knoweth, whether the Lord hath greater blessings for ye in store, ye may be sure he will pull down the mighty from their seat, and exalt the humble and meek, Surely, the Lord doth use virtue as a mean to bring us to honour, and whosoever you shall see endued with the virtues of this text, I mean, with seeking unto God, with prayer and purity of life: ye may be sure there is a blessing reserved for him of the Lord, yea, such a blessing, as though his beginning be but small, yet his latter end shall greatly increase.  
God increase the love of these things in our hearts, and make us worthy of Christ's blessings, which he hath plentifully in store for us: that after he hath heaped temporal blessings upon us, he would give us the blessing of all blessing, even the life of the world to come.  
The time is spent, etc. let us end with prayer, etc.  
FINIS.   

MARY'S CHOICE. With prayers written by the same Author. By Henry Smith.  
LONDON ●●inted by T. Scarlet, for Cuthbert Burby, 1592.   

MARY'S CHOICE.  LUKE. 10.38, 39, etc. 
38 Now it came to pass as they went, that he entered into a certain town, and a certain woman named Martha, received him into her house.  
39 And she had a sister called Marie, which also sat at jesus feet, and heard his preaching.  
40 But Martha was cumbered about much serving, and came to him, and said, Master, dost thou not care, that my sister hath left me to serve alone? bid her therefore, that she help me.  
41 And jesus answered, and said unto her, Martha, Martha, thou carest and art troubled about many things:  
42 But one thing is needful, Marie hath chosen the good part, which shall not be taken away from her.  
AS Christ had showed himself loving unto Lazarus and his sisters, 
john. 11.  in raising him from the death of the body, and then from the death of the soul: so do they here show their thankful minds to Christ again, the one by receiving him into her house, and the other by entertaining him into her heart. As he was God he was received of Mary: as he was man he was received of Martha. They both desired to entertain our Saviour as jacob and Esau desired to please their aged father, 
Gen. 27.  but Mary made choice of the better part, and was preferred before her sister, as jacob sped soonest of most dainty Venison, and prevented his brother of the blessing. And although the care of Martha in the entertaining of Christ be not to be misliked; yet Mary's diligence in hearing his doctrine is of purpose preferred, to teach us, that it is much better with Marie to study in the word, 
Math. 6, 33  and first to seek the kingdom of God, then with Martha to labour in the world, and to neglect that heavenly kingdom. And yet notwithstanding, such is the corruption of this rusty age, that our greatest care is to provide for this present life, as the rich man, Luk. 12. that enlarged his barns wherein to put his store for many years: but we never or very late remember to provide for the life to come, like that other rich man, Luk. 16. that never thought of heaven, till he was tormented in the flames of hell.  
In the 11. of john, Christ is said to love his whole family; and here he is said to come unto them. For whom he loveth he cannot choose but visit, 
job. 2.  like the friends of job that came to comfort him in his great adversity, yea and the greater love he beareth unto any, the oftener he will resort unto them, yea he will come and dwell with them. 
Gen. 47.  john. 14.23. Like jacob that came down into Egypt, to his beloved son joseph, and dwelled in Goshen. But Christ is yet more kind than jacob was, 
Gen. 45.  for he came not till he was sent for with horses and Chariots, but Christ came of his own accord to this beloved family. Thus doth he always prevent us with his blessings: before he was desired he came into the world, he called his Apostles before they came to him, and before he was requested he came unto this noble house. O happy house that entertained such a guest, but thrice happy inhabitants to whom such a guest would vouchsafe to come! When he came unto the swinish Gadarenes, they desired him to departed out of their coasts, preferring their Swine above their Saviour: 
Luke. 8.  but this godly family received him into their house, preferring their God before their gold, and the health of their souls, before their worldly wealth. 
Matth. 8.19  They received him into their house, who had not a house wherein to put his head. 
Matt. 25.  Wherein their hospitality is commended, and shall certainly be rewarded at that dreadful day: for with this and such like works of mercy, the Lord shall answer the sentence of judgement, which is to be denounced against the wicked, that never exercised those works of mercy. Let us learn by their example to be harborous and given to hospitality, which is so often commended unto us in the Scripture, and shall be so richly rewarded at the last day. Those godly Fathers Abraham and Lot, 
Gen. 18. Gen. 19  entertained Angels in the habit of strangers: So we may daily entertain Christ jesus▪ in the habit of a poor man, of a blind man, of a lame man, and whatsoever is done unto any of these that are his members, he accounteth and accepteth as done unto himself. Now as this virtue of hospitality is commendable in all sorts of men: so is it more specially commended to the ministers, who are expressly commanded by the Apostle among other things, 
1. Tim. 3.2  to be given to hospitality. 
Num. 35.  Unto the Levites in the time of the law, the Lord appointed cities of refuge, to signify that the Ministers house should be the poor man's harbour, and his store their treasury: but the true ministers of our days have no cities of refuge for others, for they have none for themselves: they have not wherewith to relieve the wants of others, for they have not to relieve their own.  
When Martha had thus entertained Christ as he was man into her house, Marie began to entertain him as he was God into her heart, she sat at his feet to hear his preaching, for no sooner was Christ come into the house, but that he took occasion to teach and instruct the family, and in steed of bodily food which they bestowed upon him, to give unto them the food of the soul. Thus doth he always show himself a thankful guest, into what house so ever he entereth, he leaveth better things behind him than he findeth, he loves not to be in Zacheus debt for his dinner, 
Luke. 19  for instead thereof he bringeth salvation to his house, neither doth he leave his supper unpaid for here, for instead thereof he bestoweth upon them a heavenly sermon. This should be the exercise of faithful ministers when they are invited to great feasts, that as they are called the salt of the earth, 
Matth. 5.13  which serveth to season the meats to make them savoury, and preserve them from putrefaction, so they should season the table talk with some godly conference, to minister grace unto the hearers, Ephe. 4, 29.  
These sisters were godly women, and both earnest favourers of jesus Christ, and yet in the manner of their devotion there is such difference, that the worldly affection of the one may in some sort be misliked, in respect of the godly exercise and practise of the other: Martha is sore encumbered with much serving, where a little service had been sufficient: But Marie is attentive to hear the word of God which never can be heard sufficiently.  

Matth. 5.  Marie sitteth to hear the word, as Christ used to sit when he preached the word, 
Luke. 4.  to show that the word is to be preached and heard with a quiet mind. 
john. 8.  In a still night every voice is heard, and when the body is quiet, the mind most commonly is quiet also. But Martha is troubled with other affairs, and therefore unfit to hear the word: as the ground that is surcharged with stones, 
Math. 5.13.  or overgrown with weeds and thorns, is unfit to receive the seed, or yield any fruit to him that tilleth it. As often therefore as we come to hear the word of God, we must not come with distracted minds, we must not trouble ourselves with the cares of this life, 
Luke. 8.14.  which (as our saviour saith) are thorns to choke the word, and to make it unfruitful. 
Exod. 3.  For as Moses was unfit to talk with God till he had put off his shoes, 
Mark. 1●.  and the blind man unfit to come to Christ till he had thrown away his cloak, so we must think ourselves unfit to hear the word, and unapt for every heavenly exercise, till we have put off our shoes, that is, our worldly cogitations and affections, and till we have cast away our cloak, that is, all lets and impediments which might hinder us from profiting in our profession.  
When our minds are quiet, 
Luke. 3.  we are fit to deal with heavenly matters, therefore the Doctors conferred sitting in the Temple: and God delighteth to deal with us when we are most private: 
Gen. 18.  he appeared to Abraham sitting in the door of his Tent. The holy Ghost came down upon the Apostles, 
Acts. 2.  and filled all the house where they were sitting. The Eunuch sitting in his charet, 
Acts. 8.  was called and converted by Philip's preaching.  
Marry sat at jesus feet, yet sat she not sleeping as many sit at the Preachers feet, but she sat at Christ his feet and heard his word. As Paul was brought up at the feet of Gamaleell, 
Acts. 22.  and was perfectly instructed in the law of the Fathers.  
Her humility is commended, in that she sat at jesus feet, to show that the word is to be heard with all humility: her diligence and earnestness appeareth, in that she would not departed to help her sister, to signify that the hearing of the word must be preferred before worldly business.  
Her diligence and humility, serveth to condemn our negligence, and contempt of Christ and his word: we do not sit at Christ his feet, nay we rather set Christ at our feet, when we are so negligent in hearing of his word.  
We are as slow to come to the Church, 
Gen. 8.  as the Raven was to come to the Ark, and as loath to spend any time in the service of God, 
Exod. 8.32.  as Pharaoh was loath to let the Israelites go to serve the Lord. If a commodity were to be seen whereout some profit might arise, how careful would we be to procure it? what pains would we take to get it? Absalon was not more desirous of a kingdom, 
2. Sam. 15.  than the rich men of our time are desirous of golden gain. But if it be a matter of cost or trouble, if they cannot hear the word preached without some hindrance to their worldly business, and some extraordinary charge to their purse, then like the Gadarenes, 
Luke. 8. Matt. 13.45  they are content to take their leave of Christ and his word, and had rather lose that heavenly Pearl, than they would part from their earthly pelf.  
Thus in Christ we have the pattern of a good Pastor, and in Marie the pattern of a good hearer: Let Ministers learn by his example, to take all occasions to preach the word, 
2. Tim. 4.2.  to be instant in season and out of season, and let Christians learn by her example, 
Matth. 6.  first to seek the kingdom of God and his righteousness, and then to provide for the things of this life.  
While Marie was careful for the food of the soul, Martha was curious to provide food for the body, her greatest care was to entertain Christ and to make him good cheer, to testify her thankful mind unto him that had done so great things for them, he had raised her brother Lazarus from death to life, therefore he was worthy to be well entertained. 
1. King. 17.   
If Elias deserved to be well dealt withal at the hand of his hostess, whose son he had restored to life: 
2. King. ●.  or Elysa deserved such entertainment for her sons reviving; then surely our Saviour Christ was worthy to be welcome hither, where he had raised Lazarus out of his grave, wherein he had line by the space of four days before. 
john. 11.  It was well done therefore of Martha to show her thankful mind unto Christ, but it was not well done at that time to show herself thankful in that manner, it was then time to hear the word: for at that time Christ preached the word, it was no time for her to spend that time in other affairs, and to neglect the greatest affair, the means of her own salvation.  
It was not unlawful for Martha to labour, no more than it was unlawful for Peter to sleep, but when Christ was preaching, it was no time for her to be so busy in serving, no more than it was time for Peter to sleep when Christ willed him so earnestly to watch and pray. 
Matth. 26.  When Christ preached out of Symons ship to the people that stood upon the shore, 
Luke. 5.  it was no time for Peter to play the Fisherman. But when Christ had left speaking and commanded him to launch into the deep, than it was time for Peter to let down the net. There is a time wherein we ought to labour in our vocation, and a time wherein we ought to hear the word, and as we may not utterly neglect our lawful callings, to follow sermons, so must we not bestow the Sabaoth which is consecrated to the service of God, in following the works of our vocation. 
Eccle. 3.  All things have their appointed time (saith the wise man) Eccle. 3. and every thing is seemly in his convenient season; but when things are done preposterously and out of order, there followeth confusion.  
Although Martha did not hear Christ, yet did she labour for Christ: many in our days will neither labour for Christ, nor hear of Christ, but as the Israelites were weary of their journey in the wilderness, 
Num. 21.  and loathed that heavenly Manna, so these men are weary of every godly exercise, and are soon cloyed with the word of God. 
Matth. 25.  The five foolish Virgins wasted their Oil to no purpose, and while they went to buy, were excluded the marriage, and these foolish men spend this time of grace vainly and wanton, as though after this life there were no time of justice and vengeance to be feared. The day serveth for their pride or profit, the night is spent in sport and pleasure, and no time is left to hear the word. When we are praying they are playing; when we are preaching they are eating and drinking, like the old world, 
Gen. 6. Luke. 17.  that eat and drank, that married wives, and gave in marriage while Noah was preparing the Ark, for the saving of his household. And as Baal's Priests wounded themselves to serve their Idol, 
Hebr. 11. 1. King. 18.  so these men take dangerous courses, and strangely trouble themselves to serve the devil.  
Now Martha findeth herself aggrieved, and gins to envy her sister's exercise, 
Gen. 37.  as joseph's brethren envy him for his dreams, and the sons of Ishai that disdained their brother David for his forwardness in the combat with Goliath. 
1. Sam. 17.   
These two sisters, that in other things agreed so well together, in this do differ so much, that Christ must have the hearing of the matter, and decide the controversy; Martha playeth the Plaintiff and accuseth her sister; Marry the defendant, answereth by her Advocate, and Christ himself that took upon him the office of an Advocate, is become the judge, and giveth sentence on mary's side; Martha complaineth of her sister's slothfulness, and seemeth after a sort to blame our Saviour for winking at it, requiring him to see the matter redressed speedily. But Christ first reproveth Martha's curiosity, and then excuseth, yea and commendeth Mary's care. In Martha it appeareth how willing we are to please ourselves in our own conceits, and how ready to conceive amiss of others doings, yea sometime to prefer our own defects, before the perfections of other men. If David chasten his soul with fasting, 
Psal. 69.  it shall be turned to his reproof; if he put on Sackcloth to testify his contrition, they jest at him, and the drunkards make songs of him: 
Luke. 7.33.  if john Baptist be temperate in his apparel and diet, they will say he hath a devil. 
Acts. 25  If Paul answer discreetly for himself, he shall be charged to be mad with overmuch learning; 
Luke. 7.34.  yea if our Saviour Christ himself frequent the company of sinners, to reclaim them from sin, they will not stick to call him a friend and companion of Publicans and sinners. Among us, if there be any that be more forward in religion then the rest, and more diligent to hear the word, as Marie was, there shall not want some or other to censure them at their pleasure, yea to find fault and to condemn them for so doing: yet are not the godly to be discouraged herewith, or to desist from their godly exercises: for as the Lord answered for Mary when she held her peace; so the Lord will defend their cause, and take their part against their adversaries. The Lord cannot abide to hear his servants ill spoken off, but is always ready to maintain their right, and to answer for them. 
Gen. 31.24.  He will not suffer Laban to speak an ill word to his servant jacob. And if Aaron and Myriam murmur against Moses, 
Num. 12.  the Lord will punish it with leprosy, what a comfortable thing is this to the godly, that the king of kings will take their parts, and will not suffer them to sustain any wrong. He is a most sure and trusty friend, that will not abide his friend to be backbited or ill spoken of, but either he will answer in their defence, or he will find some means to stop the mouths, and restrain the slanderous tongues of their enemies, as sometime he stopped Balaams' passage, 
Num. 22  when he went to curse his people, and caused the dumb beast to speak, and to reprove the madness of the Prophet, rather than he would have his people to be cursed. 
2. Pet. 2. 1●   
The repetition of Martha's name, argueth the vehemency and earnestness of this admonition. The Lord is feign to be very earnest and importunate with us, before he can reclaim us. 
Gen. 22  So when God spoke unto Abraham, he calleth him twice by name; Christ called Peter thrice by name, john. 21. to cause him make his threefould confession, to make amends for his threefold denial. And when the Lord spoke unto Samuel, 
1. Sam. 3.  he called him four several times by name before he answered; for such is the great mercy of GOD, that he is content to admonish us often of our duty, and such is the dullness and perverseness of our crooked nature, that we cannot be gained by the first admonition: but the Lord must call us often and earnestly, before we will hearken unto him.  
There are two things in this speech of Christ to be observed. The first is his modest reprehension, of Martha's immoderate care: the other is, his friendly defence of Mary's choice.  
Though Martha was very careful to entertain Christ in the best manner, yet if he perceive any thing in her worthy of reprehension, he will not stick to tell her of it: he will not soothe her in her saying, nor smooth her in her own conceit, for all the trouble and cost that she bestows upon him. If we be often invited to some man's table, and kindly entertained, it would be unkindlye taken, if we should find fault with any disorder, but forasmuch as all Christ his actions are the instructions of Christians, therefore every Christian, but especially Preachers, whom it more specially concerneth, must learn by this example how to behave themselves, when they are invited to great feasts: namely to speak their conscience freely when they see a fault. The best requital that we can make for our good cheer, is to give good counsel and wholesome admonition to them that invite us. When Christ dined with the Pharisey, Luke. 11. and was misliked for not washing before dinner, he took occasion to reprove their hypocrisy, their outward show of holiness, which was the sin of the Pharisees: and at another time he noteth them, for pressing to the chief places at banquets, 
Luke. 14.  and showeth what modesty is to be observed in sitting down to meat, and what guests should be bidden to our table. So should Preachers behave themselves towards those that invite them to great feasts, where they see perhaps some fault or disorder, either in the Master of the house, or in some other of the guests; to say unto them thus or otherwise, as the case requireth: I will warn you of one thing that will do you good, that you would leave your usury and extortion, your covetousness and oppression, that you would leave your swearing and blaspheming the name of God, that you would forbear to profane the Lords Sabaoth, that you would leave your pride and excess in your diet and apparel: that you would forbear to speak ill of any behind their backs, or to bear any malice or hatred to any of your neighbours. These are the faults which are easy to be espied almost in every place, and these are the faults which the faithful minister of Christ jesus should not leave unreproved wheresoever he cometh, 
1. King. 18.  but as Elias told Ahab of his Idolatry, though he were his king, and john Baptist told Herod of his adultery, 
Math. 14 Mark. 6.20  though he did many things for him, and heard him gladly: so should the preacher reprove the people for their notorious offences, notwithstanding some favours and courtesies received from them.  
If Christ had cause to find fault with Martha for her too much diligence in his entertainment, it seems he was not curious of his diet, but would have been content with simple cates: he was no delicate or dainty guest, he did not affect or delight in sumptuous banquets, or costly fare, he rather requireth a religious heart, a constant faith, a willing mind to hear the word, 
Luke. 11.28.  with an earnest care to live thereafter. These are the things wherein the Lord delighteth, these are the iuncates which he desireth, and which he preferreth before all earthly cheer. Thus is Martha reprehended for her curiosity: now let us see how Marie is excused and commended for her godly care. One thing is necessary (saith Christ) and what is that one thing? even to hear the word preached, 
Rom. 1.16.  which is the power of God to salvation, to every one that believeth. A man may better want all things than that one needful thing, and yet we desire all other things, and neglect that one thing which is so needful. This one thing hath Marie chosen; and therefore hath chosen the better part. Martha's part is good because it provideth for this present life: but Mary's part is better, because it leadeth to eternal life. It is good to be occupied about our calling, to get our living: but it is better to be occupied in hearing the word, which is able to save our souls. As the head and the foot are both needful in the body, so Marie and Martha are both needful in a commonwealth: man hath two vocations, the one earthly by his labour, the other heavenly by his prayer. There is the active life, which consisteth in practising the affairs of this life, wherein man showeth himself to be like himself, and there is the contemplative life, which consisteth in the meditation of divine and heavenly things, wherein man showeth himself to be like the Angels: for they which labour in their temporal vocations, do live like men; but they which labour in spiritual matters, live like Angels: When they hear the word; God speaketh unto them: when they pray, they speak unto God; so that there is a continual conference between God and them, because they are continually exercised in hearing or praying.  
Christ loved Martha for her hospitality, as Isaac loved Esau for his Venison. So did he love Mary for her diligence in hearing his word, as Rebecca loved jacob for hearkening to her voice. 
Gen. 25, 28.  A nurse which hath her breast full of milk, doth love the child that sucks it from her: and Christ which hath his breast full of heavenly milk, is glad when he hath children to suck the same. 
1. Pet. 2.1.2.  Let us therefore (as the Apostle willeth us, 1. Pet. 2.1.2.) laying aside all maliciousness, and all guile, and dissimulation, and envy, and all evil speaking, as new borne babes desire that sincere milk of the word; that we may grow thereby to be perfect men in Christ jesus: let us breath after the fountain of living water, which springeth up unto eternal life, as the fainty Hart desireth the water brook to quench his thirst, 
Psal. 4●, 1.  and for as much as many things are so troublesome, and one thing is so needful, let us seek that one needful thing, 
Ecol. 12, 13.  the end of all things, even to fear God and keep his commandments, which we must learn by hearing the word of God, 
Heb. 11.6.  whereby faith (without the which it is impossible to please God) is begotten & nourished in the hearts of men. 
Rom. 10.17   
This is that good part which Marie hath chosen, by so much better than her sister's choice, because it concerneth a better life, and hath the fruition of this present life. Mary hath a double portion: She heard the word; 
1. Tim. 4.8.  and eat of the meat, which her sister dressed, for godliness hath the promise of this life, & of the life to come. As for all other things, whether they be honours, promotions, pleasures, and what not, they serve only for the maintenance of this present life, which is so short, and subject to mutability: but the word of God is the food of the soul, the bread of life, 
1. Pet. 1, 13  that immortal seed which bringeth forth fruit unto eternal life. Let the word of God therefore be precious unto us, 
Luk. 21, 33  because it is so permanent, for heaven and earth must pass, 
1. Pet. 1, 25  but the word of God endureth for ever. If we make choice of any thing beside, it must be taken from us, or we shall be taken from it: but if we make choice of this one thing, it shall never be taken from us neither in this world nor in the world to come. The Lord grant that we be not only hearers but doers of the word, 
james. 1, 22.  that it may be truly said of us, as Christ said of his disciples, that heard his preaching, Behold my brother, my sister, and mother: 
Math. 12, 50  or as he answered the woman that commended his carnal kindred; 
Luk. 11, 28.  Blessed are they that hear the word of God, and keep the same.  
FINIS.   

A Godly Prayer, to be said at all times.  
BEcause I have sinned o Lord, and done wickedly in thy sight, and provoked thee to anger by my abominable wickedness, making my body which thou hast ordained a vessel for thine honour, an instrument to most detestable filthiness, o Lord be merciful unto me, and pardon me this great wickedness: look not upon me good father, with the eyes of justice, neither do thou draw against me the sword of judgement, for then how shall I that am but dust, stand in thy presence, when thy wrathful indignation cometh forth as a whirlwind, and thy heavy displeasure as a mighty tempest: seeing the earth trembleth, the depths are discovered, and the very heavens are shaken when thou art angry? Exercise not therefore thy fury against me, that am but as chaff before the wind, and as stubble against a flaming fire: though I have sinned grievously in thy sight, preferring my wicked desire, before thy holy commandment: esteeming the pleasute of a moment, before eternal and everlasting joys: nay, which is worse, making more account of vileness and vanity, and extreme folly, and madness, then of the glory and majesty of the most excellent, wonderful, and blessed God, nothing dreading his displeasure, whose wrath maketh the devils to quake, and burneth unquenchable unto the bottomless pit of hell; whose might is so great, that by the breath of his nostrils he is able in the twinkling of an eye to destroy a thousand worlds: yet am I bold, prostrating myself before the throne of thy majesty, hearty to beseech, and humbly to entreat thee, that thou wilt not deal with me according to my merits, for I have deserved that thou shouldst rain down fire and brimstone from out of heaven upon me to devour me, or to open the earth underneath me, to swallow me up quick unto hell: but thou art gracious and full of compassion, and rich in mercies, therefore do men put their trust under the shadow of thy wings. I have none in heaven to fly unto but thee, nor in earth, of whom I may receive any comfort, but at thy favourable hands, which are stretched out day and night, to receive all that by earnest repentance turn unto thee, being ready to ease all those that are laden with the burden of their sin, and to refresh their distressed consiences. In the multitude of thy mercies I approach unto thee o Lord, desiring thee to look down from the height of thy sanctuary, upon me poor and wretched sinner, and to wipe away mine offences, and to blot out my misdeeds, especially this my ungracious, unclean, and ungodly act, that it may not come up in remembrance with thee, nor be imputed to me for ever, for ' thy sons sake o Lord, in whom thou art well pleased, in whom thou wast fully satisfied upon the cross for my sins: grant me free pardon and remission of that I have so foolishly by my exceeding frailty, committed against thee in this shameful deed. But o thou my unclean and unthankful soul! my ungodly and rebellious heart! what did I sinful wretch, and execrable caitiff, so blindly and desperately attempt? How art thou become quite senseless, that thou wast so ready to anger thy most loving God, and to provoke thy most mighty judge, that thou mightest satisfy thy filthy flesh, suborned both by thine and God's most malicious adversary, to grieve and vex the spirit of the Lord, and to damn thyself for ever? Hath not God of his singular favour, made the heavens of old, and placed the sun and moon in them, two glorious lights, with innumerable stars, a wonderful workmanship for thy use and benefit? Hath he not lifted up the clouds by his strong arm, and heaped treasures of reign, hail, and snow, to do thee service? Hath he not in the midst of the world, laid the foundations of the earth, that thou mightest have a stable habitation, and mightest from thence behold every way, thou lookest the walls of his beautiful palace. Hath he not gathered the waters into one place, and made the dry land appear, and drawn forth by his power a pure substance of air between heaven and earth, that fishes might multiply in the seas, fowls in great abundance, fly in the open face of the firmament, tender plants, herbs, flowers, and tree● in all variety, grow and fructify upon the ground: yea creeping things, cattle and beasts increase in infinite number, in pastures, fields, gardens, orchards, and groves; and all these to do thee pleasure? Hath he not further given thee springs and rivers, gold and silver, pearls and jewels; even plenty of streams, stones, and metal, to furnish thee with whatsoever for profit thou needest, or for pleasure desirest? Hath he not made thee Lord and ruler over all his craatures, even over the huge Elephants, the Whale, the strong Lion, and Unicorn, and horse of war? over the savage Tigers, Bears, and Wolves? over the mighty Eagle, Griffin, Vultur, Ostrich, and Haulke? Art thou not clad and defended, fed and enriched, cheered and renowned by these his creatures, and that all the parts of thy body, and senses of thy mind might be partakers of his goodness, and with his sweetness refreshed, comforted & delighted in great measure? Yea above all this, hath he not breathed into thy body an immortal soul, that thou mightest remain with him in glory for ever? Did he not at the first frame thee like unto himself, that he might therefore love thee as his son? Did he not cast into thy spirit the beams of his wisdom, that thou through thy understanding mightest behold him and his glory, and stirred up sparks of goodness in thy heart, that thou mightest by thy affection embrace him and his bounty, and be made perfectly blessed by his infinite happiness, who when Adam thy ungrateful father by distrusting him that had faithfully promised, was throughlie able to fulfil his will▪ and resolutely determined, exceedingly to advance him, having given him this whole world in testimony thereof, by discontenting his mind with the excellent estate he was placed in of unspeakable love, unless he might be as good as God himself, proudly desiring to make dust the fellow of him who was from everlasting, infinitely full of wisdom, power, grace and majesty, and had done all this at the persuasion of the most traitorous rebel of his right gracious king, & spiteful enemy of his most bountiful master, even then when this most villainous conspiring with God's notorious adversary, had deserved immortal hatred against him, and all that pertained unto him: yea thee as yet unborn, but contained in him, whose whole mass by this impious disobedience became by just judgement a temple of cursed estate for ever, and for ever: thou also thyself bringing forth fruit of contempt of his law, who is most holy, merciful and mighty: yet even then I say, of unspeakable pity and compassion intended, nay promised, nay laboured to deliver him & thee from that dreadful vengeance which ye had purchased by your own wicked and ungracious demerits, and to reconcile you base abjects and vile cast aways, and yet stubborn and spiteful haters of the great God jehovah, who when there was no means to be found in heaven, nor seas, nor in the earth, nor under the earth, but that he should damn his only begotten son, the very brightness of his glory, who never offended him, but was an eternal delight unto his soul, and rejoicing unto his spirit, that thou mightest be saved, a gross lump of slime and clay, still vexing him by thy wickedness; yet delivered his son into the full power of Satan, to put him to a most shameful death, by the hands of most detestable persons, and did cast him far away out of his favour, and threw him down into the bottomless pit of his unsupportable wrath and indignation, that thou mightest be placed between his own arms in the kingdom of heaven, in all royalty and glory, as his dear and entirely beloved son. Why therefore wast thou o my unholy and unthankful nature, so ready and prone, so violent and headlong to commit things highly displeasant in his sight, who in a manner, and as far as it was possible, slew himself for thy safety, when he had no creature so disobedient unto him as thee? O thou my inward soul, and spirit of my mind awake, and stand up to defend thyself, for thou art besieged with mighty enemies, the prince of darkness, the rulers of the air, the spiritual craftiness and policies of hell! why arisest thou not thou sluggard? thy foes in great number are prepared with many ambushments, having a huge army all maliciously bend, with venomous darts to pierce thorough thy heart: they are entered thy hold, at all five gates of thy outward senses: yea they have broken down thy inward doors, and have left thee but one window towards heaven to escape by, even thy prayers, whereto the spirit of God waighteth thy speedy coming: make haste o thou heavy with sleep, or thou art taken by thy cruel enemies, whose hands are of iron, and their teeth of steel, to grind thy very bones to powder: hearken no longer to that stinking harlot, thy wicked appetite, which lying in thy bosom, desireth nothing but thy utter destruction; she persuadeth thee that thou art in no present danger, that she may rejoice at thy miserable end. It may be thou thinkest o thou chief of fools, and Ox that art fed to the slaughter, that though thou go on a little way in thy pleasant path, thou mayst return back when thou wilt, and thy little wandering will not greatly be regarded. O thou unwise and sottish of heart! when wilt thou understand? Hath the son of God endured such pain for the smallest of thy sins, and makest thou so light account of so grievous crimes? Doth the law thunder curses, and plagues, and everlasting torments against thy least unordinate motions, and didst thou not dread to perform so shameless a practice? Knowest thou not that the eyes of God, and his Angels behold the doing that thou wouldst be ashamed to do in the presence of ungodly men, or unclean beasts? or dost thou not consider how thou didst grieve the spirit of God, who hath vouchsafed of his infinite mercy, to dwell in thy body to this end, chiefly that he might mortify thy carnal lusts? Why didst thou then defile his temple, which he hath sanctified to be an house for himself to dwell in? take heed thou drive not out so worthy and noble a guest, by such swinish and fleshly behaviour, who if he once departed, then shalt thou be an hold for devils, and legions of damned spirits, that they may stuff thee full of all manner of iniquity, and then at length become pitch and Brimstone, to maintain the fire of God's scorching wrath in thy sinews, spirits, and inward bowels, drinking out in full measure the dregs of the wine of his rage and fury: and canst thou be so blind and reckless, that for the vain pleasure of sin for a little while, thou wilt constrain God to torment the everlastingly, who it may be even at this instant, if thou wilt still try his patience and long sufferance, will suddenly take thy spirit from thee, or come in judgement to recompense to all sinners by his final sentence in the burning of the whole world, the stipend of horror, shame, confusion, and utter reprobation: & weigh with thyself, that to approach to God is the chiefest joy of the chosen, to behold his glorious countenance in the face of his son, whereas thy sins do separate thee from him, and make thee afraid to speak to him by prayers, which is thy chiefest and greatest solace in this mortal life. How much more will thy ungodliness make thee wish delay of the last judgement, the speedy and present coming whereof is a chief prop of our fight, in the midst of so many troubles and temptations: and withal, remember how the devil that roaring lion laboureth by this impure act, to make thee most filthy & loathsome in the sight of God, and rejoiceth to see thy gracious father, merciful Saviour, and comfortable sanctifier, so abused and withstood, and angered by thee whom he hath wonderfully made, carefully preserved, and dearly redeemed, and tenderly loved, that if it may be thou shouldest by utter apostasy, dishonour him in the face of the world, who hath advanced thee in the presence of all his Angels: and though thou be so sure in faith that thou canst not utterly fall (the consideration whereof should make thee more dutiful, and not encourage thee in a sinful course) yet mayst thou by little and little, and by often falling, bring thyself into a better liking, both of the wicked, & of wickedness itself, whom thou oughtest to hate with a perfect hatred, & then God by just judgement, cast thee into a sure sleep, that thy filthiness may be seen of men, and thou condemned to the grief of the righteous, and scorned to the shame of the ungodly, and in the mean season, by provoking God's judgement, be spoiled of thy goodly ornaments: of thy godly desires, of religious thoughts, of zealous affections, of christian communication, of holy endeavours, of assured persuasions of faith, of steadfast waitings through hope; of constant suffering by patience, and hearty rejoicings from love. In the perfect consummation of which things, because all happiness consisteth, beware thou careless wretch, least suddenly by thy abominable filthiness, thou either for a time wholly deprive thyself of comfortable feeling of these things, or much diminish thy present graces and blessings received of the holy spirit, to the glory of God the Father. But why do I utter my voice, or strive to make a dead carcase move? o quicken thou me that art the fountain of life, and call thou out of heaven thy dwelling place, that my wandering soul may hear the voice of her shepherd, and follow thee whither soever thou leadest: nay of thy tender compassion take me up upon thy shoulders, and carry me gently into thy fold again: for thieves have stolen me away, & have bound my feet so that I cannot go, and they watch for me until thou art gone, that they may carry me away quick from thy pastures: o do thou therefore presently deliver me, and give me thy helping hand: o cast thou down by thy spirit my raging lust, and by thy grace subdue mine untamed affection. I am weak o Lord, and unable to resist the force of my mighty adversary: send thy help from above, and save me out of the jaws of the cruel Lion: thou hast delivered me out of the mouth of hell; o let not the gates thereof any more prevail against me: let me not any longer be occupied in ungodliness, lest mine enemy triumph over me, saying in his malicious heart, there, there, so would I have it. Let this sin be far from me o Lord, that I should defile myself any more with this notorious wickedness: work therefore in mine heart an utter detestation of it, that I may ever hereafter keep myself pure and unspotted for thy kingdom. Thou that art able to make of stones children to Abraham, mollify I pray thee my stony heart, that all manner of son like affections may be imprinted therein: pluck up o good father these roots of bitterness, that no unsavoury fruit may come of the tree, which thou by thine own hand hast planted. I desire, I look, I call, I cry, for thy assistance, that I may conquer this unruly motion. O blessed saviour, that hast granted so many petitions upon earth, to them that were careful for the body: fulfil I pray thee, this my desire; not for health, nor strength, nor riches, nor honour, nor for food, nor apparel, but for thine heavenly grace and inspiration: yea let me lose all those, rather than be left to my sinful flesh, that I should be ruled any longer thereby. Mortify good father in me the old body of sin, and give unto me a new body, purged from these dead works to serve the living God: renew my spirit daily, that I may cast away these works of darkness: let it be enough o merciful Father, that my weakness in failing heretofore, hath chased, so mightily, so graciously, and so dearly for us: we believe and know, that one drop of his blood, is sufficient to heal our infirmities, pardon our iniquities, and supply our necessities, but without thy grace, our light, our strength, our guide, we are able to do nothing, but sin, as woeful experience hath taught us too long, and the example of them which are void thereof, whose life is nothing else but the service of the world, the flesh and the devil. Therefore good father, as thou in special favour hast appointed us to serve thee, like as thou hast ordained all other creatures to serve us: so may it please thee to send down thy heavenly spirit into this earthly mansion, to iluminate our minds, mollify our hearts, change our affections, subdue our reason; regenerate our wills, and purify our nature to this duty; so shall not thy benefits, nor thy chastisements, nor thy word return void, but accomplish that for the which they were sent, until we be renewed to the image of thy son. Good Lord we beseech thee, look down in the multitude of thy compassions, upon thy militant Church, this sinful Realm, thy gracious Handmaid our dread Sovereign, her Honourable Counsel, the civil Magistrates, the painful Ministers, the two Universities, the people that sit in darkness, and all that bear thy cross. Gather us into one communion of thy truth, and give unto every man a spirit to his calling, that we being mindful of the account, and that we are called Christians, may firmly resolve, speedily begin, and continually persever in doing and suffering thy holy will. Good Lord bless and sanctify our meeting, that no temptation hinder me in speaking, nor them in hearing, but that thy word may be heard and spoken as the word of God, which is able to save our souls in that day, howsoever it pleaseth thee by weak and foolish things to magnify thyself. There is no cause o God most just, why thou shouldest hear sinners, which art displeased with sin, but for his sake which suffered for sin, and sinned not: in whose name we are bold to lift up our hearts, hands, and voices unto thee, praying as he hath taught us: Our Father which art in heaven, etc.  
FINIS.