SIX SERMONS PREACHED BY MASTER HENRY SMITH AT CLEMENT DANES CHURCH without Temple bar.  
With two Prayers of the same Author hereunto annexed.  
Imprinted at London by R. F. for Robert Dexter, dwelling at the Brazen serpent in Paul's churchyard. 1592.   

The contents.  

Two Sermons of the song of Simeon.  
The third, of the calling of jonah.  
The fourth and fift, of the rebellion of jonah.  
The sixth, of the punishment of jonah.  
Two Prayers.    

TO THE RIGHT NOBLE LORD, THE LORD EDWARD EARL of Bedford, grace and peace from the Lord.  
AS the little Bee gathereth not honey for herself alone, but for others: so right Honourable, I am bold to present your good Lordship with my Choice, my Care, and the Issue. The first your honourable self, & in 
The Ch●i●e.  this, as you are the hope of the reviving of your undoubted noble grandfather and father: so my hearty well-wishings (together with the prayers of all the godly) is, that what the Almighty here graced them with, in you may be redoubled. The second is, the fountain 
The Care.  whence the first had his stream, and being in me (as a member of the Church) what I wish to the same assured assembly of God's people, I leave to the alone determiner of all controversies whatsoever. The last I commend to the only 
The Issue.  direction of the Lord. Now as the faithful disposer of God's truth, was a man linked unto me in assured friendship whilst he lived: so I having with care long sithence collected these his sermons together, do now with singleness of heart present the same unto your Lordship, and therewith am priest to perform all such duties to your Honour, as God shall enable me unto, both in prayer for your health▪ and increase of zeal to the maintenance of his poor flock, which I hope is the only aim and end of all your Honourable purposes. Thus with all other graces, I most hearty desire that father of light to enrich you in this life, and after this, to bless you with immortality in that place of rest for ever.  
Your Lordships to command W. S.   

THE SWEET SONG OF OLD FATHER SIMEON, IN TWO SERMONS.  Luc. 2. verse 29. Lord now lettest thou thy servant departed in peace according to thy word, for mine eyes have seen thy salvation, which thou hast prepared before the face of all people, a light to be revealed to the Gentiles, and the glory of thy people Israel. 
THis is the sweet song of old father Simeon, wherein is set forth the joyful & peaceable death of the righteous after that they have embraced Christ jesus with heart and mind unfeignedly as he did. Seeing their death is to be the beginning of a better and more joyful and pleasant life than the other.  
But before we proceed further in it, let us hear a little of that which went before. The Evangelist saith and behold. ver. 25. 
There was a man in jerusalem, whose name was Simeon: this man was just and feared God & waited for the consolation of Israel, and the holy Ghost was upon him. And a revelation, etc.   
S●meon feared God (saith he) Religion may well be called fear, for there is no Religion, 
Pro. 1.  where fear is wanting, for the fear of the Lord, is the beginning of wisdom, and this privilege hath God given, to them that fear him, that they need to fear nothing else. Simeon waited for the consolation of Israel, until he had embraced in his arms, him whom he so long longed for to see, & feel▪ how many waiters be there in the world, yet few wait as Simeon did, but some wait for honours, some for riches, some for pleasures, some for ease, some for rewards, some for money, some for a dear year, and some for a golden day as they call it, but Simeon waited and expected with many a long look until he had seen and embraced Christ jesus, the light of the Gentiles, the glory of Israel, and the salvation of all that with a faithful and zealous affection and love doth wait for his coming, to the comfort of the afflicted and to the terrifying to the wicked, & ungodly, which have not already waited neither embraced him, as Simeon did. Faith in all afflictions doth lift up her head waiting in assured hope beyond all hope, & seeing the clouds scattered over her head, yet she is ever comfortable to herself, saying anon it will be calm, and although all the friends in the world do fail yet it never faileth nor fainteth, but ever keepeth promise in that which by the verity of the spirit of God it assureth until her joy be filled. All are not Israelites that are borne in Israel. Simeon was an Israelite 
Rom. 9  indeed, for he waited for the messias from God with patience, and expectation: so the spirit of God dwelleth always with them which always say thy will be done. The seed 
Luke 〈◊〉.  is not cast all on a heap, but it is cast all abroad: therefore where be the fruits of the spirit that you have brought forth? for the spirit of God is not like a dead potion in the stomach, which worketh not, neither can we have this spirit in us and feel it not. For if thou hast it, it will lead thee to the Temple, and when thou art there, it will lead● thee to Christ, and when thou hast received and embraced him, it will possess thee with godly care to keep him and to entertain him, and to be obedient unto him. But can we care to serve God when he cometh, & cannot care to hear him when he speaketh unto us there? If Simeon had not waited should he have had this consolation? and can we receive comfort by the coming of Christ when we wait not nor wish not for it? If we wait as he did, the spirit will assure us, that we shall see God before we die: and they that long in faith to see the joys of heaven, the spirit assureth and promiseth faithfully unto them that they shall see it. Now Simeon came into the Temple at this time by the providence of God: the worldlings will call it chance, but the Evangelist would not 
Pro. 16. Mat. 10.  chop that in, because it is manifest that all things come to pass by the providence of God without which there is nothing done. By this providence Rebecca came forth to 
Gen. 24.  wait on her father's cattle when Abraham's sernant prayed & looked for her coming, that he might take her for Isaac to marry withal. By this providence Saul was anointed 
〈◊〉. Sam. 9  king by Samuel, when he thought he had no such thought in his heart, but went about seeking for his father's asses that were lost.  
Happy are they & blessed which see the 
Mat. 13.  things which we see, and the ears that hear the things that we hear saith Christ: but cursed are we, that hearing & seeing do not repent, for we cannot be blessed by hearing and seeing only, unless we hear and see with profit as we ought. But we will object that we are Israelites, and are circumcised, & have received the sacrament of Christ's blood that we might be his people & he our God, but this will not excuse us nor make us seem any thing the better in the sight of God, but rather worse if we have not cast away the works of darkness and put on the Lord jesus Christ: for it is said, that Christ came 
Ephes. 6. Rom. 13. john 1.  amongst his own, and his own received him not but despised him, therefore his own are accursed, so many of them as re●ect their own salvation, which being freely offered unto them, would not stretch forth their hands to receive it.  
And he came by the motion of the spirit into the Temple. etc. 
Luke 8.   
If we would think that his spirit doth lead us into the Temple, we would mark very diligently the motions thereof, when we are there whether it speaketh unto us in our own souls, or by the mouth of the minister of God, who is the minister not of the 
1. Cor. 3. Lu●. 4.  letter, but of the spirit & grace of God. The devil led Christ unto the top of an high mountain that he might show him the glory of the world, which deceiveth unstable minds: so would he do you, if you would be led by such a guide, but I would not have you to mark the vain motions of such a spirit which leads to nothing but to vanity and pride: for after he hath led you up to the top, and alured you by carnal pleasures as much as he can, if you then fall down to worship Mammon and embrace the world, the same spirit will afterward lead you, nay rather cast you down from the top of all unto hell. Therefore I beseech you, & hearty entreat you, that you would be the servants of God, and the servants of the spirit of God, to obey it, and do nothing contrary to his will that you can refrain, that you would do all those good things which you would were done by you, and that you would go thither whither you would come, for all would come to heaven, but all will not go to heaven. If you will all hear, I will teach you all, yea I will undertake this: hear, and mark my words, & you shallbe converted by the power of our Lord jesus Christ. For I pray unto the Lord that I may never preach to the condemnation of any among you all, which wisheth that every of you were more zealous and more godly than myself. But to whom shall I compare you? even to the vagabond jews, of whom Luke 
Act. 19 74.  mentioneth in the Acts, that they took upon them to abjure evil spirits by the name of jesus whom Paul preached, to whom the evil spirits answered saying, jesus we know, and Paul we know, but who are ye? & those which had the evil spirits ran upon them and overcame them, so that they fled out of that house naked and wounded, and thus the devil prevailed against them at that time, because they sought to work with another's instrument, & prevail with another's weapon. If they would have said in the name of jesus whom we preach, they might have prevailed, but they thought it sufficient that Paul preached him though they never professed him. And so we lean upon another's staff, and think to be saved because God saveth others. We shall be dealt withal as were those vagabond jews: wherefore he will answer such I know, and such I know, but who are ye? Therefore it behoveth us every one to pray unto the Lord, that he would furnish us with weapons to encounter against all the evil motions of the spirit of Satan, that we may overcome and not be overcome and put to flight like these vagabond jews, but that we may have oil always in our lamps burning, and always armed with watchfulness against our enemies, lest Satan steal upon us at unwares, and spoil us, and strip us, and give us a fall.  
Lord now lettest▪ thou thy servant departed ●n peace, etc.  
If Samuel had heard the first time that 
1. Sam. 3.  God called him, then God needed not to call him the second or the third, if Peter had 
Luke 22.  marked the crowing of the cock at the first time as he did at the third, the cock needed not to crow thrice.  
Now therefore, when you hear the same sound again which you have heard before, remember now that the cock croweth the second time: for you know what discommodity doth come by negligence, & what commodity by attention: for if you attend and follow, justice shall be swallowed up of mercy. Here is the example, but where be they that follow it? If nine lepers be cleansed, yet but one returneth to give thanks, 
Luke. 17.  than one is all. Unthankfulness is the first guest that sitteth at the table, for some will not stick to say, that they never said grace since they were children, but if they had said we never had grace since they were children, I would rather believe them. Do they not say, Give us this day our daily bread? If you do, for shame say so no more, beg no more at God's hands, until you be more thankful for that you have received. For behold, the heavens 
Le●it. 26.  frown upon you for your sins, & the earth denieth her fruit, and is become barren because of your unthankfulness.  
Lord now lettest thou thy servant departed, etc.  
Here Simeon prayed & praised God, yet but a short prayer, for God delighteth not in much babbling, like the pharisees or like the priests of Bal, but Simeon prayed with 
Mat. 6. 1. Kings 18. Exod. 14.  the heart like Moses and was heard. Though you sing all David's Psalms over, and not have David's spirit, it profiteth nothing, and though David was heard when he sung them, yet you can not be heard. Therefore let us pray so, that our prayers may be heard, and let us hear so, that by hearing we may profit by it. Let us not hear still so unprofitably as we were wont to do, if we do it shall be required at our hands: for do you think that you shall never be called to account of that which I have preached unto you, but as soon as ye are gone out of this place, all is shut up and all is forgotten, God is exempted from your minds, our Saviour Christ saith, 
john 12. 48  the word that I speak unto you shall judge 
john 12. 48 Luke. 10.  you at the last day. Marie is commended, for that she heard our Saviour very diligently, laying up his words in her heart, and jacob was wiser than all his children, in that he 
Gen. 37. 11.  remembered the dream of joseph until he saw it fulfilled. Those that love the Lord with an unfeigned love do gladly hear his voice and become obedient. My sheep hear my voice, saith Christ, and they that love the 
john 10. 27.  Ark as David did, will dance about the Ark as David did, and that with joy and 
2. Sam. 6.  gladness. Isaac was a good man, his name signified laughter, whereby was showed what joy & laughter there should be about Christ jesus, for he was the only figure, even Christ himself. The Virgin song when she knew 
Luke 1.  that she should bear him, the Angel's song joyfully when he was borne, and Simeon song 
Luke 2.  when he was brought into the Temple, but as soon as he saw Christ, he desired of God that he might die & departed out of this earthly prison. So soon as a man knoweth God, ever henceforth he crieth with the Apostle, I desire to be dissolved, that he might be with Christ, for Christ is light, & as soon as they 
Phil. 1. 23.  see him they see also themselves, his glory, and their shame & filthiness, which maketh them wish for death, that they might live with him, and this made the martyrs desire death or any other torment, that their days of iniquity might be ended, and that sin might cease against God by them: for all sin is blood in their eyes, and all worldly pleasures vanities.  
Simeon desired death, for the fervent love of God made life irksome unto him, which naturally is the most pleasant thing of all unto man, & death pleasant unto him, which all men hate naturally, and would give all the riches in the world if they had it, that they might not die, such love they bear to life. So I conclude, that no man is willing to die till his conscience be quiet in Christ, for then the love of the world falleth away, like the mantel of Elias when he was rapt into 
2▪ King's 2.  heaven.  
Simeon had seen many things in his days, but when he saw Christ, he was unwilling to live any longer to see more, but like the heart which panteth with desiring after the 
Psal. 42.  water brooks: so he longed so long, till he had seen with his eyes the Saviour of the world, and then he so thirsted for death, that he sought nothing else. And thus they that hunger after righteousness are satisfied and 
Mat. 5.  filled.  
It is enough for me (saith jacob) that my 
Gen. 46.  son joseph liveth: so let us be satisfied with 
Gen. 46.  this, that our saviour Christ liveth, & where he is thither shall we come. I would go saith one, through heat and cold, through ehalth and sickness, and through all kind of miseries, that I might hunger after God and after his righteousness. They that bear the cross of Christ have all the marks of Christ's Disciples. None are so well fed as they which went with Christ into the wilderness, and 
john. 6.  where there was no food, there they all were satisfied and filled with wholesome food.  
Simeon knew Christ as soon as he saw him, and embraced him as soon as he knew him▪ and enjoyed him as soon as he embraced him.  
Some know the word of God as soon as they hear it, others hear it as though they heard it not, like deaf adders which stop their ears at the voice of the charmer. So Pharaoh would not hear the voice of Moses, nor Baal's priests would not hear the voice 
Exod. 5. etc. 1. Kings 18.  of Elias.  
Lord now lettest thou thy servant departed in peace, etc.  
Christ brings peace with him, not the peace of the world, but that peace which passeth all understanding, my peace I leave with you: my peace remain with you, saith he. Our peace is laid up in Christ, and all the peace we have by him, else it is no true peace. Simeon had peace enough, that he departed 
Psal. 37. 37  in peace: so mark the end of the just and you shall then departed in peace, like the lamb upon the cross. Feign would Balaam die the death of the righteous, but Balaam 
Num. 23.  must then live the life of the righteous, therefore all men look to this. Happy are they that depart in peace, when death saith fear, and the serpent saith despair: then saith the spirit to the flesh, crouch, & bids the serpent fly while death openeth the prison doors.  
If the Papists believed that they depart in peace, they would never say, that those which depart go to Purgatory: & so by their own saying, the worst part is behind.  
Some say, this Purgatory is in the earth near to hell, and other say it is in the air near to heaven. 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 far then from heaven to be saved. Others say, that if it be in the air, it is too far from hell to be damned. Some say, the good Angels torment, and other say, that the evil spirits do it. But we must understand, that it is a painted sepulchre, made rather for the living then for the dead. For the Locust of Rome 
.  doth live altogether by such Trentals and by such traditions, and this is the profitablest dream that ever any of them dreamt, but it is manifest by the word of God, that where the tree falleth, there it lieth, & shall 
Eccles. 11.  lie for ever. Dives and Lazarus are dead, & 
Luke 16.  where they are, thither shall we all go. Satan hath many sleights to deceive us, of which this is one of the greatest, to bring us from the word of God to dreams, and traditions, and things invented by the brains of mortal men which have not the spirit of God in them.  
Lord now lettest thou thy servant departed in peace, etc.  
In my last lecture I unfolded two questions, the first, whether it be lawful for a Christian man to wish to die. The second, whether we may pray for the dead, and say, Lord have mercy upon them. But all the seed is not fallen into good ground. & therefore some think it but a small matter to say so, or as it were a venial sin, if it be a sin. But let us take heed how we make trifles of sins, for there is no dallying with God, who is jealous as a consuming fire, when his people make such small account of his words. 
Heb. 12.  Other demand whether it be not better to say God be with them, than the devil be with them, both which are nought and to be eschewed. And herein they ask this question, like a thief having rob a man by the high way, and being taken with it, and demanded why he did such a villainy, he saith, is it not better to rob him then to kill him? as though he must needs do the one of them: then what a shameless answer is this, for it is manifest, that of two evils none is to be chosen.  
Some will say, it is a testimony of our good 
Three bucklers wherewith some do use to maintain prayer for the dead.  will. To such we must reply saying, so it is a testimony of your ignorance: and then after a little conference they will grant, that indeed it doth not profit them. Then we must reply and say, God hath made all things to profit us, & hath commanded that nothing be used unprofitably, no not so much as a vain word speaking, saying, that for every idle word we must give account at the day of judgement. Then they reply again saying, 
Mat. 12.  if it do them no good it doth them no harm. But we must reply and say, it were good to beware lest it do thyself harm. Another sort will reply and say, I pray God I never do worse. But to such we must answer, I pray God you may do better: & you should first know whether you do not harm before you do it. For in deed it must proceed of harm being spoken, in doubting without faith, for if you believed that they were laid up in peace whom you pray for, what need you pray for them at all? But it shows an unbelieving heart, and we know that whatsoever is not of faith is sin, and the Lord will say of them, who hath required those things at your hand? you have wrought vanities. Now therefore you will not leave it, because you used it: then will you say also, we will not leave our lying nor our swearing, nor our cursing, because we have used it. It will grieve me if I hear you use these speeches hereafter, having no reason nor proof of Scripture to maintain it by, or to be your warrant in it. Therefore I charge you in the name of God, that you use them not, but rather when you hear this, or ani● other sin condemned, to lay hands upon it, & see that you put it to death without delay, according to the law of God.  
Simeon wished to die, and had good cause so to wish, because God promised, that he should be delivered from this miserable life when he had scene his glory, and the light of Gentiles. The wicked wish to die, that thereby they might have deliverance from their troubles & worldly vexations, as they suppose, which in deed is rather an increasing and aggravating thereof. But the faithful when they wish to die, they do it in great zeal and love of God, using it as the best remedy against sin, that thereby they might cease from offending their good God, showing thereby, that they are as it were weary of the service and bondage of Satan and sin. Therefore they desire death, that therein they may glorify God, as in their lives they have done, and sought to do. For man was not borne at his own will, neither shall he die at his own will, therefore they as it were beg leave of God for it.  
Samson was a figure of Christ, in that he 
judg. 16.  glorified God at his death more than all his life, in killing so many of God's enemies. I showed you that they are guilty that killed themselves with surfeits or drunkenness or intemperate using of themselves, yea although they tender their lives never so dear, yet they are in the guilt, because they use the means that dot● shorten it.  

According to thy word.  
When Satan hath once possessed 〈◊〉 them profits and pleasures bring us to our possession, and though they do so profess religion and godliness, yet they can never have any comfort by it all their life. For their own hearts accuse them for hypocrites, because they wait not for the consolation of God according to his word, & whatsoever is not done according to that word can not be acceptable: and this word they care not for, neither set it in any estimation. When Adam seethe his nakedness, the subtle serpent can deceive no longer, but before he saw his nakedness, he is ever deceived, and led away with the multitude into innumerable errors. Some say they shall be saved by mercy, and some think by good works, and some by the Pope's pardon, others say by Purgatory, and these will have a Mass song for them as long as the world standeth, and all for one silly soul thinking to be saved by it, & yet see their blindness, for they seem to think, that their torment shall not cease as long as the world standeth, else why should they find and hire men to say Mass for them so long? But these are the fat morsels of Bells priests, & for this cause is the Popish Creed made very favourable to the Clergy. Well, say that ignorance is the mother of their devotion, for when the covetousness of the priests and the ignorance of the people joined together, than they invented Purgatory, Masses, prayers for the dead, and then all their trinkets. For if they had not held our fathers in ignorance, they would never have been Papists. But when they cast a mist before the eyes of men, than the blind fell into the diteh which doth contain so many gross corruptions.  
I showed upon this word servant, that the godly would not leave this privilege for all the riches in the world, for that they are the servants of God, fellows to Angels and princes: for we serve him whom Solomon served who is blessed for ever▪ Every servingman bears the cognisance of his master upon his sleeve. But what will the Lord say when he cometh and findeth us marked with the badge of Satan? surely he will say, give unto Satan that which is Satan's, for all the houses of Israel are sprinkled with the blood of the Lamb, and all 
Exod. 12. Ezech. 9 Revel. 10.  the mourners are marked, and all the chosen are sealed with the seal of the living God.  
Well, was it said the poor receive the Gospel? The young men are more forward in the truth, and more zealous than the aged. Once the younger brother stole away the blessing from the elder, therefore the elder hated him even for his zeal, & when was jacob hated more than he is now? when was he so hated and persecuted as he is now by Esau? Yet in the old time men were more zealous in their age then ever we hear of them to be in their youth, yea they were zealous in the Lord's business. Age hindered not Noah 
Gen. 6.  from building of the Ark when God commanded him, age hindered not Sim●on from rejoicing and mirth when he beheld & embraced the Lord jesus Christ. Then old Simeon embraced Christ, and he enjoyed him with hearty joy in zeal, but now where is old Simeon? there are but few of them to be seen coming to the Temple to receive Christ, but now young men receive, young 
Dan. 1. 1. Sam. 2. 3. 1. Tim. 4. Philemon 10  Simeons, young daniel's, young samuel's, young Timothy's, and young Onesimus, and the young infants begin to speak again. The young have him, they are zealous, and I hope they will keep him though old men neglect him. Satan thou hast too much for nothing already.  
Lord now lettest thou thy servant departed in peace according to thy word, for mine eyes have seen thy salvation.  
He which beginneth to root out some error or superstition, at the first shall have much a do, for custom and natural corruption are the first causers of heresy, and shall cry against her in the maintenance thereof, and withstanders of reformation shall say, great is Diana of Ephesus, and so for a long time they seem to wash the Ethiopian or the black More, the more they wash him the more they gall him, and yet he is an Ethiopian still, but in the end the Ark standeth and Dagon falleth down, & truth triumpheth 
1. Sam. 5.  over falsehood, having got the victory, & light chaseth away darkness with the brightness thereof. To him that asketh what scripture have you against it? it is sufficient to answer, what scripture have you for it? Is not this enough to overthrow it, that for every idle word you must give account, as our saviour Christ saith. And again saith God, who hath required these things at your hands? They ask, what, shall we not say God be with them? Why should you? I pray 
Esa. 1. 2. Sam. 12.  you what said David of his child? he said no such thing, but thus, he is gone, and will not return, but I shall follow him. If he be a good man, we say the Lord be thanked for his deliverance, but if he be not, than we say, God grant we may do better than he hath done, that by his fall we may learn to rise from sin. Therefore as jacob said to his wives 
Gen. 35.  and children, give me your idols that I may bury them: so say I unto you, give me your superstitions that I may bury them, that they may remain with you or in you no longer, to the dishonour of God, offending of your weak brethren, or to my grief, for I am jealous over you, because seeing you are mine and I am yours, o that my voice were as the whirlwind, to beat down, root out, and blow away all your superstitions, that they may no longer reign among you. Now to my text.   

For mine eyes have seen thy salvation.  
Because the holy Ghost by inspiration had declared unto him, that he should not die till he had seen jesus Christ, therefore the same spirit led him to the temple, & showed him that which it promised, & having seen the same he desireth and wisheth to die, and be released from this earthly prison, that he might live with God. As idle & evil wishes are vain, because they are not according to faith, nor grounded upon the word of God: so though we ask as cunningly as jacob, and as earnestly as the sons of Zebede, yet if we ask not in faith according to knowledge, 
Mar. 10.  we can not obtain, for we must ask so that we may receive, that we may not return empty.  
Then we see that the principal cause that moved Simeon to wish for death, was, because he had seen his saviour, and the true Messiah which was promised by the father, figured by the law, spoken of by the Prophets, and foretold by the fathers, and pointed at by john Baptist, he embraced. What desire should he have of life, when life, and joy, and peace, and the very brightness of the image of God appeared unto him, for all his life is but a pilgrimage of sorrow and of grief, yea & a continual combat with sin, therefore what should he fear death. But he might have said, long have I waited in patience, but what is all the time that is past, and the life that is to come to an end? My kingdom is not of this world, and yet I 
john 18.  have a kingdom, whereof I am certified now I see thy salvation thou hast promised, and now is thy promise fulfilled, therefore blessed are they that hunger and thirst after 
Mat. 5.  righteousness, for none shall have this food but they that hunger for it. The murmuring Isrraelites died in the wilderness, & might 
Num. 11. & 14. and 16. and 21. etc.  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 glory, like Steven, who at the very instant of 
Act. 7.  his death saw the heavens open, and Christ jesus 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 arms. Beloved you are not ignorant that the great day of the Lord is near at hand, and therefore they that have not yet seen Christ, they that have not yet embraced him, but still sleep without oil in their lamps, shall suddenly be overtaken without the wedding garment, and shall be cast into eternal torment for ever.   

Mine eyes have se●ne thy salvation etc.  
Then we see that Christ was no spirit, neither was his body a fantastical body, for if he were a spirit Simeon could not see him, & if his body were a fantastical body, then could not he have embraced him. Therefore we see that the words of the Scripture are true, which saith, that Christ was perfect man in all things, sin only excepted. For he sometime wept, as at the death of Lazarus, and likewise over jerusalem. Sometime 
john 11. Luke 19 john 4. Luke. 10. Luke 5.  he thirsted, as at the well where the woman of Samaria disputed with him: & also sometime eat, as at Martha's house, as also among Publicans and sinners, which in every thing showed himself to be perfect man.   

For mine eyes have seen thy salvation etc.  
O Lord saith he, I desire now to be dissolved, and free from the bondage of sin▪ which so long hath inhabited in my mortal body, for now he is come, by whom thou hast promised to free us and set us at liberty, he is come by whom thou hast promised to break the serpent's head, and he is come that will heal our infirmities, and give strength against sin and Satan by faith, & peace towards God through love. And now saith he, I have embraced him, and thankfully do receive him, I believe and am persuaded that this is the same Messiah whom the Father promised, and the Prophets foretold, all Israel longed & expected for, who is the light of the Gentiles, the glory of Israel, & the God of the whole world. Simeon was desirous to live no longer in this mortal life, when he saw perfect life, but like Adam when he 
Gen. 3.  came out of Paradise, was desirous to come in again, or like the fish which is taken in the net out of the sea struggleth to get in again. Seeing now he is come for whom Simeon longed, therefore what are the troubles that are past, and the sorrows that are come to an end? So they which love the truth of God, and wait with desire to be filled with the knowledge thereof, such shall not die until they have their hearts desire with contemplation thereof. For as Peter was sent to 
Act. 10. Act. 8.  Cornelius, and Philip to the Eunuch: so the Lord will stir up such of his sernaunts, as may be fit instruments to minister the same unto us.   

Mine eyes have seen thy salvation, etc.  
judas died before the time, and lived not to see Christ crucified, but the Disciples which loved jesus did see him die like an undefiled and innocent lamb, and that to their exceeding comfort and joy, when they understood, how that he suffered death for love of them & for their redemption. Now if Christ can not hide him from such as hunger after him through love, then what shall we say of our fathers which lived in the time of ignorance, that longed to see this light, although they had a mist cast before their eyes? surely such died not till they saw Christ and embraced him in their hearts. And this is our judgement concerning them that died in the time of Popery, and likewise as concerning the rest, which thought to be saved by Purgatory and Masses after that they are dead, we say that they which sleep without oil in their lamps, they die ●re they are aware of, & ere they wish for it, like the Philistines which scent for Samson to laugh & 
jupg. 16.  mock at him, and to sport themselves, upon whom the house fell and destroyed them all, or like the Egyptians, which thought that 
Exod. 14.  the waters had made passage for them aswell as for the Israelites, both which died in and for their security, because they were not watchful nor prepared against the Lord called them.  
Have seen etc. There be many sights of Christ, all go not up to the mount, as Peter james and john, all see not his face with Moses, 
Mat. 17. Exod. 33. john 13. 2. ●o●. 12. 2.  all sleep not in his lap with john, all are not taken up into heaven like Paul, all embrace him not in their arms with Simeon. But as pleaseth God, so he showeth himself unto us, and all that love him both see him and embrace him.  
To some he shows himself as in a glass, to some generally, to some particularly, some he calleth early, and some he calleth late, and 
Mat. 20.  there is no hour in the day wherein he calleth not some to go labour in his vineyard. To some he showeth himself by Angels, & to other some by visions. Abraham saw three 
Gen. 18. Gen. 19 jud. 13. john 8.  Angels, Lot saw but two, Manoahs' wife saw but one, and yet one was enough. It is said that Abraham saw Christ his days, but we see him clearer than Abraham, and clearer than john, if we believe in him as we should. Some see Christ and not his salvation, and some see his salvation, and do not embrace it. We see Christ when we hear his word, and we embrace his salvation when we believe it, they see him that hear him, they embrace him that follow him. Here if they had heard me, I would have searched jerusalem with lamps, to see who sitteth in darkness. But how can they believe the word of God which hear it not? How can they embrace Christ which know him not, no not though they see him, and all through ignorance, having not the means to see him, because their leaders are either blind guides, sleepy watchmen, or hireling shepherds. And surely it is a woeful case, when shepherds go to task, and let their own sheep alone summer and winter. They shear them, but neither summer nor winter do they feed them. How should those people under their charge see Christ & his salvation, when they are so neglected of the wholesome food, and even starved to death many thousands of their souls, because they have not the food which nourisheth the soul unto salvation: and how many be there which are as old as Simeon, and yet have not embraced Christ jesus? yea they know him not though they see him, neither do they wait for his coming, because they have no desire to embrace him, and therefore they defer that, & put it off from their youth to their middle age, from their middle age to their old age, from their old age to death, and so they can have no leisure in all their life to embrace him. But to such as do seek him, and wait for him with unfeigned diligence, we say as the Angel said to the women at the sepulchre, fear not, you seek the Lord jesus. How is 
john. 21.  this world set to deceive us? we can find leisure to do evil at any time, but we can find no leisure in all our life long to do good.  
I have somewhat to say to you of this parish, a dainty was prepared for you, and you let the strangers take it from you. You were required to a fast, and you did feast yourselves, you were required to come and pray unto the Lord, and to humble yourselves in his sight, that he may turn away his wrath from you, & you let the temple stand open and empty for your parts, and your shops were as open, and you were about your merchandise, forsaking God and seeking to win the unjust Mammon, and the vanities of the world.   

For mine eyes have seen thy salvation etc.  
You may see what deep root sin takes when custom is added unto it, therefore you had need all of you to take my part, for though I and you fight against it never so long, yet some of his darts stick in us still. He which believeth him, doth that which pleaseth him, and he that hath no will to please him doth that which delights himself, and he that offers himself to be reform by the word of God is offered in truth. But what, shall I shake off the dust of my feet as a witness against you, and say, let them that will perish, perish? Nay I will rather wash Naaman yet seven times, that I might make him clean if he will be cleansed. If you have no Scripture for it, then think from whence you have received it. If you have no reason for it, then think from whence you have learned it. If you have no example for it, them think whence it first came or sprung unto 
Fron popery.  you.  
Thy salvation. Thereby to show, that he came not by Angels, or by men, or by any other means, but only from the alone and eternal God. He calleth him thy salvation, for his name was not given him by joseph nor by Marie, but by the Angel of God, 
Mat. 1. Luke. 1.  signifying that he was come from heaven, the father saw him when he was borne, the spirit came upon him when he was baptised, the Angels ministered unto him in the 
Luke 3. Luke 4. Mat. 27. Mat. 2.  wilderness, his enemies subscribed unto him upon the cross, the Virgin traveled, the star walked, the wise men came out of far countries to worship him, then is not this jehovah the mighty God, whose birth is glorious, whose life is famous, whose death is m●ritorious. None can take upon him the authority of God, but he, on whose shoulders the Lord layeth it, being sent of God & from God. Then we see that our Saviour is the true Saviour sent from God, for all creatures bear witness unto him, yea the very devils, with all the evil spirits do obey his voice, at whose name all knees do bow. He 
Mar. 1. Phil. 2.  came not to bring health, wealth, pleasures, or profits, for the which if he had, than multitudes of worldlings would have followed him: but he came to bring salvation, righteousness, peace, truth and life, therefore few care for him. He came to save sinners, not all sinners, not every one that saith Lord Lord, 
Mat. 7. Luke 5.  but he came to save penitent sinners, which turned unto God by their repentance, therefore he prayeth in john for those only that 
john 17.  were given unto him. So soon as the seed is sown, the stones bruise it, the thorns choke it, and the sun doth parch it: and what comfort hath the lily among thorns? therefore wisdom taketh her unto her wings, & whispereth saying, you shall seek me before I come, you shall seek me but shall not find 
Pro. 1.  me, because ye have refused me when I offered myself unto you.  
Christ is their salvation that believe in ●im and make much of him, and thankfully receive him. The godly he delivereth from sin, but the wicked he leaveth bound in the chains of their iniquity, to be tormented of him which had tempted them thereunto, whose will they always endeavoured to fulfil & not the Lords, he showeth them a hand upon the wall writing their condemnation, 
Dan. 5.  and another catching them by the hairy scalp, which maketh all their joints to tremble and their heats to despair, and he saith unto them, what dost thou here without thy wedding garment? how darest 
Mat. 20.  thou come to steal away the children's bread? The spirit of Saul worketh in him in his 
1. Sam. 16.  bed and every where, and he calleth for the harp of David to comfort his heart which can not be comforted. And this spirit saith to judas, thou hast betrayed thy Lord and 
Mat. 27.  crucified him, therefore go and hang thyself, for it sticketh within thee like the mark of Cain. But the godly heart goeth home rejoicing 
Gen. 4.  and chewing the cud like the Apostles, which rejoiced in that they were counted worthy to suffer for his name's sake. 
Act. 5. 41.   
O what a good banquet we have had this day▪ the Bee goeth laden to the hive, & goeth longer in the strength thereof then Elias did. 
1. Kings 17.   
Thy salvation. The only Saviour is here called salvation itself, for if he were called a bare Saviour only, them you might likely understand it by some other saviour, but here he is called salvation itself, to show that there is no other: for there be more saviours but no more salvations, and there is many ways to death, and yet but one death. The brazen serpent was a figure of Christ, that 
Num. 21. john 3.  they which are stung by sin, by fire, and by the serpent which beguiled Eva, may make speed, because there is no remedy but to come to Christ.  
The Papists have found out many salvations, they have found out a salvation by Saints, a salvation by Angels, a salvation by Masses, a salvation by merits, a salvation by Idols, as though Christ had least to do in his own office, for they have other salvations to fly unto. They will have it, but they will buy it, and what will they give for it? why they will fast so many days, go so far on pilgrimages, hire priests to say so many Masses, build so many Abbeys, and give so many sums of money to the Monks and Friars. Therefore this scripture goeth against them, & doth dishonour their shamelessness, who like Nemrod heaping stone upon stone, 
Gen. 11.  would have built up to heaven: so they heap sin upon sin, and every hour some one heresy or superstition groweth up from this filthy root, for what Papist dare say that Simeon thought on any of these or put confidence in any other Saviour but only in him whom he embraced in his arms? for salvation is by the promise of God, and all promises are in Christ. And though jacob 
2. Cor. 1.  wanted bread, joseph wanted not money, 
Gen. 42.  therefore he gave them back again their money, & likewise he gave them that corn that they would have bought with it: so I would wish them to say as joseph's brethren, that they have their corn for nothing, and had their money too, so let them be content to say, that they have mercy for nothing & their works too. For god careth not for their works, because they profit not him but themselves. For there is no water can wash Naaman 
2. Kings 5.  but jordan, no water can wash the leprosy of sin, but the blood of the Lamb. By this the Israelites were saved when the 
Exod. 12.  destroyer passed by. By this the Lord knoweth us to be his people, and by this the devil knoweth us to be none of his. As it is proper unto God to be called goodness, so is it proper unto jesus Christ to be called salvation He is called the way, the truth and 
john 14.  the life, for that life which we have is but a spark and shadow of life, but he is the true and eternal life. Then seeing Christ is both our righteousness, salvation, and also the way, the truth and the life, to lead us thereunto. It is as possible for us without Christ to be righteous or saved, as it is to be wise without wisdom, righteous without righteousness, or saved without salvation. Therefore let us not be ashamed to take our water from the fountain, seeing Christ is the fountain of all wisdom, of all righteousness, of all truth, of all knowledge, of all salvation, and briefly of all goodness: therefore there is no other Ark to save us from the flood, no other ladder to ascend with into heaven, no other joseph to feed us in the famine, no other Moses to lead us through the wilderness. But as the river S●loa runneth through all the land of judaea, & watereth the whole city of God: so Christ doth show himself all in all, and all sufficient in mercy to save and to bless all his Church with spiritual gifts. If Christ be life, what shall make us 
Ephes. 4. 1. Cor. 15.  despair? shall Satan? No, for he hath overcome Satan. Shall death? No, for he hath overcome death. Shall hell? No, for he hath overcome hell. Shall the Law? No, for he 
Rom. 5.  hath fulfilled the Law. Shall wrath? No, for he hath trodden the wine press of his father's 
Esa. 63.  wrath. Therefore it was a sweet saying of one at his death, when mine iniquity is greater than thy mercy o God than will I fear and despair. Salvation is borne, therefore we w●●e all in the state of condemnation before: light is come, therefore we sat all in darkness before: glory is come, therefore we were all laden with shame before: life is come, to show that we were all dead in sin before. Life is come, and light and salvation: life to the dead, light to the blind, and salvation to the damned. For Christ is called salvation, to show that without him we are all damned firebrands of hell, heirs of condemnation, and forsaken of God. To him that is sick, it is easy to be thankful when he is whole, but when he is whole it is harder to be thankful then to be sick. I would feign be disproved, that Niniveh might be saved though jonah would not.  
Thy salvation. This word salvation is a sweet word, yea the sweetest word in all the Scripture, and yet many despise this worthy jewel, because they know not what it is worth, like the daws which would rather have a barley corn, than a pearl or a jewel because they know not the value thereof. O Lord what is man that thou art so mindful 
Psal. 8.  of him? O man what is God that thou art so unmindful of him? If a friend had given us any thing, we would have thanked him heartily for it, but to him that hath given us all things, we will not give so much as thanks. Now therefore let the rock gush forth water again, and let our stony hearts power forth streams of tears in unfeigned repentance. We have all called upon you, but none regardeth us, as though God were as Baal, and as though Dives felt no pain, nor Lazarus no joy, but all forgotten. Many times Christ cometh into the Temple and there is scarce a Simeon to embrace him, the babe is here, but where is Simeon?  
If God had not loved us better than we loved ourselves, we should have perished long ere this, and yet we embrace not Christ as Simeon, who hath saved us from temporal and spiritual punishments. We are invited to a banquet, he who calleth us to it is God. What is the banquet? Salvation. Who are the guests? The Angels and the Saints. What is the fare? joy, peace, righteousness, this is the fare, and we invite you every one: yet who will come at our bidding? some for want of faith, some for want of love, some for want of knowledge, have despised this holy banquet, and unto this art thou called o soul unworthy to be beloved.  
FINIS.    

THE SECOND SERMON OF THE SONG OF OLD FATHER SIMEON.  Thy salvation, which thou hast prepared before the face of all the people, a light to be revealed to the Gentiles, and the glory of thy people Israel. 
THY salvation. This word salvation is a sweet word, & holds me to it like an Adamant, for when I thought to proceed, this word said unto me, stay here, teach this and teach all, learn this and learn all, for it is the pith of all the mercies of God towards his children.  
Christ is called salvation, because no man should despair, and because it is impossibl● to be saved without him, for salvation is only in him, Christ can do any thing but this, he cannot save him that will not repent. He is called the salvation of God, because he came not from men, nor from Angels, nor by chance, but from God himself, and therefore his name was not given him after the manner of men, which was, that every father should name his own child, but so did not joseph, for the Angel had given him 
Luke. 1. Luke 1. Mat. 2. Luke 2. Mat. 2. Luke 3. Mar. 1. Luke 4. 15. john. 11. Mat. 27.  direction for his name. The Virgin, the oracles, the babes, the shepherds, the star, the wise men, the voice of the crier, the devils, the lepers, the sick, the dead, the earthquake, the sun, the moon, & all the cr●atures do bear witness unto the son of God which is our salvation, he is called the salvation of God, because he is a salvation according to Gods own mind. He came not to bring ease and liberty, but he came to bring the spiritual sword, and condemnation to all obstinate sinners, yet salvation to the penitent.  
I showed you how many despised this jewel because they know not what it is worth▪ how few Simeons there be in the Temple, how few nathanael's, how few men that fear God, these plants grow not on every ground. Who would be unthankful if he knew what the Lord gives and what he forgives, he gives the son for the bastard the Lord for the servant, the righteous for sinners, the innocent for the wicked, and the almighty Lord for the sinful sons of men. Do you not marvel how you can offend this Lord willingly, which hath done so much for you. Here I reprove unthankfulness, security, and negligence, striving as it were to crucify Christ again, as the wicked jews did, who never prospered since the time that they said, his blood be upon us and upon 
Mat. 27. 25  our seed. They were not like Simeon, who as soon as he saw him embraced him, and rejoiced over him. There is no show of grace in them which show no liking of godliness, neither in themselves nor in others: for this is the first part of our conversion, to love them that love God, and so they are drawn to the Son. No man will build an Ark until the ●loud come, no man will seek for 
Gen. 7.  corn until the famine come, and scarce Lot 
Gen. 42. Gen. 19●  will be gone out of Sodom before the time of execution of God's wrath do come upon them. We preach unto you and call upon you, we have even wearied ourselves among you, we have reproved you for sin, and we must still reprove you until you amend: now therefore if there be any grace in you, if ye have any knowledge, any fear of God in you, if you have any goodness in you, if you have any leisure to be saved, turn back now from doing evil, come out of hell, and pluck your limbs out of the clutches of the serpent, for verily we have not done so well in this city as the Niniuits did for all the preaching and teaching we have had. For who hath determined in his heart to amend his life? who hath left his pride? who hath restored that which he hath taken by extortion, usury, & wrong? surely they that have done thus are monsters, I can not see him, he walketh invisible and can not be found. The heavens trembled at the death of Christ, the sun did hide his face, the earth quaked, the vail of the Temple 
Mat. 27. 45 51. 52. 53.  rend in sunder, the dead bodies rose out of their graves, and all this was to show, that the Prince of the world suffered violence, & that the Lord of life suffered death for the ransom of us, and all whatsoever throughout the world that do believe the Gospel, and live in obedience, and that he suffering for sinful and wretched man, was a conqueror over hell and all evil, and had overcome death. The Scribes are against him, the pharisees were against him, the ruler's band themselves against him, the atheists against him, and all the spiteful and envious jews against him, whose birth was glorious, whose life was famous, and whose death was meritorious, but God was with him and in him, by which power he hath overcome them all.  
Which thou hast prepared before the face of all people. etc.  
I thought when first I began this song to end it in four or five sermons, and I know not what keeps me from it so long, but if it be as pleasant to you as it is to me, you will not be weary of it though I go forward but like a snail, but hereafter I will go faster, & take more, and give you the best thereof. Let us proceed.  
Which thou hast prepared before the face of all people. etc.  
He speaks this to the end that the eyes of all mankind may be fixed upon him, as the eyes of all Israel were fixed upon the Brazen serpent in the wilderness, that when 
Num. 21.  they be stinged with the sting of that fiery serpent which deceived our forefathers, they may fly unto him for help lest they perish in their sin, and their blood be on their own heads.  
David being to encounter with Goliath, 
1. Sam. 17.  Saul took and put on his harness, but he could not wear it, it was too heavy for his little body, therefore he took nothing but a staff and a few stones in a scrip, and so David slew the pride of the Philistines & the fear of Israel. And even thus the Lord set his Son to fight with the Prince of this world, not with swords and targets, bows and bills, but with the word and spirit of God, with the which he hath overcome, and through him we also have the victory, and for this cause hath he been prepared, that all people might have cause to rejoice in him.  

Which thou hast prepared.  
He was prepared long ago, as it doth most plainly appear, for the Virgin which bore him, the place of his birth, the poor estate wherein it was, his miracles, his Apostles, his torments, his cross, his death, his resurrection, & his ascension into heaven, all these were foreshowed and foretold long before they came to pass. Therefore some said, who is this that is so often spoken of by the Prophets? who is this that can do many miracles that the Scribes and pharisees cannot do? 
Luke. 4. 7. john 11. Luke 8. Mat. 27. john 10. Mar. 6.  that can raise the dead, that can cease the winds, calm the waters, at whose suffering the earth quaked, the sun hide his face, darkness came over all, and being dead, rose again by his own power, and ascended into heaven in the sight of a great multitude. How can it be then but it must be known before the face of all people, which was so manifest by dreams, by visions, by oracles, by power, by authority, & every thing had a tongue to speak for God. Every thing was prepared for him before he came to be revealed, he came not in the beginning, nor in the ending, he came not in the ending, that we which come after him might long for his second coming. He came not in the beginning, because that such a Prince as he should have many banners and triumphs before him. He came not in the beginning, because the eyes of faith should not be dazzled in him, and lest they should forget him, and his coming so long since which lived in the latter ages, even as you forget that which I have said as soon as you are gone hence. He came not in the beginning, because if he had come before man had sinned, man would have acknowledged no need of a physician, but when man had sinned, that he might feel the smart of sin, therefore he came not then, for when they were cast out of Paradise, they ran unto Christ as the Israelites did to the serpent. He came not in the beginning but in the perfect age of the world, to show that he brought with him perfection, perfect joy, perfect peace, perfect wisdom, perfect righteousness, perfect justice, perfect truth, signifying thereby that notwithstanding he came in the perfect age thereof, yet he found all things unperfect.  
The jews thought that he should come like some great Prince, with pomp & glory, which was a carnal conceit, for herein they were marvelously deceived, his father was but a poor carpenter, and his mother but a simple woman, and he a silly babe wrapped in clouts. Then ought not we to reverence our Lord and to praise his name, for that he became so humble for us most vile wretches that are worthy of nothing? and yet we see how cruelly they dealt with this blessed one which came to save them. Ignorance sat in the chair, deceit gave the sentence, and cruelty executed him, with the most painful & shameful death of the cross. O that your eyes do not dazzle, & your ears tingle, and your hearts marvel at this dealing of theirs to our loving Saviour which came to save them if they would, and now see that he will abase himself for our sakes even to the uttermost, o wonderful thing to think of. If you would mark I would make you in love with him before I have done with you, I say unto all those that come hither to be edified, take your fill of pleasure, enter into Paradise, lift up your eyes, stretch forth your hands, and eat your fill of the tree of life, and the Lord will go home with you, embrace him and kiss him, entertain him well, and he will dwell with you for ever. But you that come hither for fashion's sake, either to see or beseen, to find fault with somewhat, or to make an hypocritical show of godliness where there is none. I tell you that comfort shall shake hands with you at the door, mark it, and you shall see that my words are true. Show me what it is that is better than salvation. I would have none of you to be damned if I might prevent it, nor so much as a piece of you to be given to Satan, therefore I would I knew that stone that would kill Goliath, for I would strike it with all my might into his temples. If you will, you may be saved, and the Lord will one day put those words in my mouth that will touch your hearts. Therefore now arise, kiss and embrace the sweet babe jesus, and then afterward frame yourselves to obey him; for then the Lord will knock at your hearts, and if ye will let him in, he will teach you all things. The Lord came not in the beginning nor in the ending, but he came in the middle age of the world, to show that if it will not learn now, it will never learn to come unto God by repentance & amendment, that they may learn to kiss the son 
Psal. 2.  lest he be angry, and so they perish in his wrath like Sodom. He came in the middle age of the world, to show that he was indifferent for the world, to give light and life unto all that return unto him, for God respecteth 
Act. 10.  no persons, but every man of what nation or country soever he be, that feareth God and worketh righteousness is accepted of him and he will fulfil their joys through Christ, yet not when we will, but according to his own good pleasure, & when he thinketh good. Therefore stay Daniel, thou shalt have thy dinner anon, the Angel and Habacuc are about it. Stay Helias, anon 
1. Kings 17. Exod. 14.  the ravens will bring thee meat, and thou shalt have enough. Anon Moses will deliver Israel. So salvation is already prepared of God, and hath been long since with fullness, knowledge, and all excellent gifts, and he will give them to us when he seethe good, but we like whining children, that will not stay till their milk be cold, but would have it though they be scalded with it: so we would have the knowledge of God and liberty before we know how to use it. We would know the high mysteries and deep counsels of God before we know ourselves, we would have the liberty of the Gospdll, when we know no way how to use it but in security. But the Lord, he will wisely give unto us as it were our bellies full when he seethe it good, and when heseeth us ready for it, who knoweth our hearts better than we ourselves.  
A light to be revealed to the Gentilos, and the glory of thy people Israel.  
You have heard Simeon showing the cause why the Son was sent from the Father, why he became man which reigned before in Paradise. What moved God to leave his joy and his bliss, and suffer more than all the world could suffer together? A great cause it is that would make a king leave his kingdom and fall to beggary. A great and wonderful cause it was that made jehovah to come down from heaven to suffer misery upon the earth. Two causes Simeon showeth why this Messiah came from heaven. The first, that he might enlighten the Gentiles, which sat in darkness, and the second, that he might be the glory of Israel, which gloried in their sacrifices & in their ceremonies, and so had no glory before he came, but were like the Moon when the Sun doth shine upon it, or like Rachel which despised Lea and became barren. And they despised 
Gen. 19  the Gentiles light, like that son which was angry because his lost brother came home 
Luke 15.  again, or like those labourers which checked the Lord of the vineyard, because he gave unto the other labourers more than he 
Mat. 20.  gave unto them. But the Gentiles are like 
Gen. 29.  Lea, who being despised became fruitful. Simeon rejoiced in Christ, not only for that he was the glory of Israel, but also for that he was the light of the Gentiles. Shall the head be sorrowful because the hand is well? nay rather the hand should be glad because the head is well, and the head because the hand is well. The father should be glad because his son is stronger than himself, the mother should be glad because her daughter is wiser than herself, the brother should be glad because his brother is richer than himself, the mistress should rejoice because her maid is a better housewife than herself. But we envy our brethren and our neighbours, because they are better than we, and because God hath blessed them with temporal or spiritual things above us: if we see that they have learning, than we envy them for their learning, if he have more gifts, we envy him for his gifts, if he have more knowledge we envy him for his knowledge, if he have more zeal we envy him for his zeal, if he have more riches we envy him for his riches, and how can we rejoice when every bodies good is our evil, and every body's joy is our sorrow? But fix your eyes upon Christ alone, and he will fulfil your joy, if you look not back to Sodom like Lot's wife. If you love joy and gladness, 
Gen. 19  Christ is joy & gladness, if thou love comfort, why Christ is the comforter of all that bear his cross, if thou love life, Christ is eternal life, if thou love peace, Christ is peace, if thou love riches, Christ is full of heavenly riches, and full of liberality to bestow them upon all such as love God: so Christ is all in all unto the godly, & they have more joy in Christ always and in all things, than the richest, and glorious, and sumptuous Prince in the world, than Solomon himself had in worldly riches, honours, pleasures, ease or felicity. For the wicked which put their trust in riches, & make them gods of gold and money, ease and pleasures, though they do all that they can to fulfil their lusts, and take never so much pleasures, and be never so merry, yet they can have no true joy, nor no peace of conscience, for all the peace, the mirth & sport they have, is but deceit, all false and indurable, like the grass, green in the morning and withered ere night. But when the Lord doth knock at their hearts, and strike them with a feeling of their horrible transgressions, as no doubt he will, than they are all in a maze, and they can have no 
Isa 48. and 58.  joy, no peace, no rest, but they may say, in laughter my soul is sorrowful, in ease my soul hath trouble, in mirth moan, in riches poverty, in glory shame, in life my soul is even dead, in plenty my soul wanteth all things wherein it should rejoice, it is destitute of all comfort, and possessed with all slavish fears like Cain, who being Lord of 
Gen. 4.  all the earth, yet had no joy in it when God had once forsaken him. Likewise Saul when 
1. Sam. 16.  God had forsaken him, he had no joy of all his kingdom nor of all his riches, and then who had more joy Saul the king or David the subject? So then we see that perfect joy can be had in nothing but in God and in jesus Christ. Wherefore as by the stream you may be led to the fountain, even so let the joy and peace of this life serve to lea●e us to God which is perfect joy and peace, & there rest, like the wise men which were guided by the star, to come to the true son of grace jesus Christ when he was borne: and if we rest not in him when we have found him there is no rest for us, but like the restless dove which fluttereth about & findeth no rest any way till she returned to the Ark, but we seem as though we sought him and found him, when as we do but play the hypocrite. Solomon saith that the ways of a whore are prosperity and welfare, for she ever putteth on a vizard that she might not be known to be so vile as she is: so under the colour of goodness evil is always l●●king. Therefore Christ is called the light, because that we should leave our foolishness seeing light is come, and that we should forsake all our lights which are but darkness, and 〈◊〉 unto his light which is the true light indeed. He came to lighten the Gentiles, and they received him with thankfulness, of whom there was no hope of goodness left. Who would suppose that the barren woman should become fruitful, or the prodigal son return home again? It is like as if an owl should be converted to see light, or as if the stream should return into the fountain, or as if an old man should become young again.  
A light to be 〈◊〉 to the Gentiles.  
To be revealed not yet revealed, the jews must first reject him before the Gentiles receive him and when the jews did oppress him, condemn him, and crucify him, than were his arms spread unto the whole world. When the guests would not come, than he sendeth into the high ways to compel others that would come willingly unto it. 
Luk. 14. 23.  Comfort is on foot, and that which will come shall come, etc. The Queen of Saba 
Mat. 12.  came from the uttermost part of the earth to hear Salomons wisdom, and the wise men came from the East to see jesus Christ, 
Mat. 2.  but we may say, the Lord was here by in the Temple and I was in my shop, selling and buying lying, deceiving & swearing. Well, when he comes back again I will be better acquainted with him: and so we esteem not of his presence in any reverent sort. The Sunamite said, Let us build a chamber for 
2. Kin. 4. 10.  the man of God, than we should build an house. Zacheus did climb up into a tree to 
Luke 19  see his saviour, and the Lord seeing his diligence called him, Zaoheus come down, for I will dine at thy house this day, & that was a joyful day with Zaoheus, for then salvation came into his house and upon all his family: he gave the Lord a feast, and the Lord made him a far better feast of peace, a feast of joy, a feast of heavenly things, and so for his zeal and endeavour to see Christ bodily, he showed himself unto him spiritually, even to his hearts desire. To be revealed.  
Have an eye to the future tense, that which 
1. Kings 3. 12. 11. jud. 13. & 15. and 16. Luke 6. Act. 1. Act. 9 Mat. 26. Act. 4. Act. 7.  is not shall be. As for example, Solomon was wise but he is foolish, Samson was strong, but he is weak, judas was a preacher but he is a reprobate, Paul was a persecutor, but he is a preacher, Peter was a denier of Christ, but now he is a bold professor of Christ, Moses was learned in the wisdom of the Egyptians, but now he is learned in the wisdom of God, by which the wisdom of the Egyptians is made but mere foolishness in the sight of God. Other wise men, as heathen Philosophers, Plato, Aristotle, Cato, Crates, and such like, these were counted very wise men in the sight of the world, yet these were Gentiles that wrote so many ●ookes full of wisdom, and all so adorned with notable sentences & witty sayings, that one would think all wisdom were buried with them, so famous were they, and so full of earthly understanding, teaching manners, counsels and policies: yet for my part I have neither seen nor heard of any such being wise in worldly things and without the wisdom of God, but that they have committed some notorious foolishness in the sight of all men, like Achitophel, of whom we read 
2. Sam. 17.  that he was so wise a counsellor, and yet see the end of him, he hanged himself, and all for want of the knowledge of God. It were better therefore for him to have had more wisdom and less wit. Crates, Aristotle & Plato & all the rest of the wise Philosophers have either poisoned, burned, or drowned themselves, and so we see that the end of worldly wisdom is mere foolishness, and 
1. Cor. 1. 20  the foolish have more peace than the wise: for their wisdom without the fear of God doth them no more good, than the Ark did to the Philistines, which did nothing but 
I●d. 5.  torment them, because they knew not how to use it, and therefore unreverently abused it. For if your wisdom consist in eloquence of words, in profundity of wit, to gain craftily and spend warily, to invent laws, to expound riddles and interpret dreams, to tell fortunes, and prophecy of matters by learning, all these without the fear of God do us no more good than their wit did these Philosophers, which notwithstanding sat in darkness. And I am afraid though Christ brought light unto the Gentiles, yet it may be said, that the Gentiles sit in darkness still, saving a few Levites scattered upon the mountains, for whose sake Sodom is spared. And because those had not the knowledge of God, therefore they worshipped Mars & Cupid, sun and moon, beasts & serpents: so the Philistines worshipped Dagon, 
jud. 5. Act. 19  the Ephesians worshipped Diana, the Assyrians Nesroch, the Israelites worshipped a calf, jeroboam worshipped Belzebub, the Moabites worshipped Chamos, the Samaritans did worship unto Baal: so the truth seemeth falsehood, and error seemeth truth. As for example, that the world should be made of nothing, that the word became flesh, that God and man was joined together in one body, than one man may be righteous in the righteousness of another which is Christ, and that the dead shall rise again, these seemed foolishness unto the Gentiles, neither could they believe them. No more can some Gentiles amongst us at this day, which are but natural men, therefore they do not believe them: for when they professed themselves to be wise they became fools, saith the holy Ghost.  
So then we see now what Christ hath 
Rom. 2.  done for us, he hath bound that serpent, which hath sown all the tars, so that the devil is feign for want of better lodging, to enter into swine.  
Heretofore, whereas one followed God a thousand followed Baal, but now kings & Princes lift up their heads, desiring Christ to reign with them and in them. Heretofore we made ourselves like the wounded man, we were spoiled, we were stripped naked, and we were bathed in our blood, being full of wounds, but now Christ hath furnished us, he hath washed us, he hath clothed us, & we are now become true Israelites: we which were the vile and wild olives, he hath grafted up upon the true olive, and planted us in a fruitful soil. And what cause can we show for this but only mercy? For heretofore we were called foolish, but the Lord hath made us wise according to the wisdom of God in these days by his spirit: but if you deserve to be called the foolish nation again, than ye are most unhappy and most cursed. So now we have heard that the Lord doth reveal all his counsels unto his Prophets, and how the glory of Israel is now revealed to be the light of the Gentiles. And you have heard the cause why: because the Jews rejected their own salvation. You have heard that the cause was only his mercy & his love, because mercy can not contain itself within jerusalem.  
A light to be revealed to the Gentiles, and the glory of thy people Israel.  
You have heard why Christ is called light, why he is called the light of the Gentiles, why the Lord did change a curse unto a blessing, & why the Gentiles did change darkness for light, and a thousand gods for one true God. Then the Gentiles received more grace than they desired, for the Lord came uncalled into their houses, and made a feast unto them in their own houses. The light of the Gentiles is our light, your light, and my light: Christ is our grace, your grace, & my grace, and Christ is our salvation, your salvation, and my salvation. He came unto the jews, & for the jews, and yet his coming unto the Gentiles was better than to the jews. He came into the world when the world did abound in all wickedness, and saved us when we most deserved wrath. Wonder at this you that wonder at nothing, that the Lord would come to bring salvation, to redeem our lost souls, even as it were against our wills: so that now we would not be as we were for a thousand worlds. I showed the blindness of the jews, who having heard of their rejection, and of our conversion, & yet understood it not, neither sought to prevent God's wrath in rejecting of them. Therefore the rock which should have saved them, did shiver them in pieces: wherein was showed their wonderful blockishness, having it so often foretold by their Ptophets, figured in their Law, shadowed in their sacrifices, and read in their churches from Saboth to Saboth. Every thing that cometh to pass in churches, in common weals, in cities, in countries, in kingdoms, and in provinces, these are all foretold in the scriptures, and yet none do understand it, saving a few chosen ones whom God loveth. For, the coming of Antichrist, the overthrow of kingdoms, the darkness of Popery, the light of the Gospel, the conversion of the Gentiles, and the rejecting of the jews, all these are set down in the scriptures, and yet we can not understand it, though we hear it day by day, because we do not give our minds to understanding. Such hearers shall stand in a maze before the righteous & terrible throne of God: the dead shall rise, the trump shall blow, and all the world shall be in an uproar, and they shall stand quaking, when their hearing without profiting shall be laid to their charge, and they shall say, o we have known no such things: but surely if the jews could come out of hell, they would admonish us to take better heed how we hear: for we hear as though we did not hear at all, our minds are otherwise occupied. Now when we see any thing come come to pass as it is foretold in the Scriptures, than we must say as Christ said, this prophecy is fulfilled, for all things that are written are come to scriptum est & factum est, that is, as sure as it is written, so surely doth it come to pass. It prophesieth nothing but that which truly is fulfilled in due time, and the more often it speaks of a thing, the more certain, the more excellent, and the more to be believed it is. Like a jewel that is beset with pearl, so is our calling ordained with scriptures for so doth God tender our calling, which is so often in his mouth, and we so often in his remembrance, that he speaketh of us in every book throughout the whole scriptures, like a kind spouse whose love is in a strange country, and he delighteth himself with thoughts and meditations of her: so he did long until the Gentiles were come to him again, like the prodigal child, whose father did long 
Luke 15.  until he had embraced him. When shall my prodigal son come home again saith he? I will put my best garment on his back, & my gold ring upon his finger, and his fare shall be the daintiest morsel. And thus God longeth for our salvation, and he knocketh at our doors, Is faith here? is love here? is one called the fear of God in this place? And as love maketh lovers sometime to speak plainly and familiarly one to another, sometime by dark speeches and riddles, sometime by letters, sometime by dumb shows and signs, and sometime to hide themselves one from another: so our God speaketh sometimes plainly unto his Church, sometime darkly and mystically, sometime he turneth his face from his Church and dear spouse, as though he would not speak unto her for love as appeareth in the book of the Canticles.  
The first type or figure was Cain and 
Certain types & figures of the election of the Gentiles and the rejection of the jews, which here he rehearsed for the confirmation of this doctrine. Gen. 4.  Abel, Cain was the eldest son of Adam, and Abel the younger, yet God loved Abel and accepted his sacrifices, but God rejected Cain for his wickedness, and he became a reprobate: even so doth God, he rejecteth the jews which were the eldest son, the true olive, and the seed of promise, and Gods dear children if the● had continued in obedience, and he taketh us being but the youngest son, the wild olive, and maketh us children by adoption unto him, only of his mere mercy without any other cause.  
The 2. example was Sem & japhet, both 
Gen. 9  which were Noah's sons, Sem was the first son & japhet the third & youngest, & of this japhet came the Gentiles: of him said Noah, God persuade japhet that he may dwell in the tents of Sem, that is, that they may be united together, as we see it is come to pass. Other sheep I have saith Christ, which are not of this fold, them also will I bring, & they shall hear my voice, & there shall be one sheep fold and one shepherd. 
john 10.   
The third type or figure of Christ was 
Gen. 21.  Ishmael and Isaac, both the sons of Abraham: Ishmael was the eldest, Isaac the younger yet Isaac was chosen of God & a figure of Christ at that time when he went to have been offered as a sweet sacrifice at God's commandment. And Ishmael his eldest brother was a mocker of his brother, and therefore he was put away, and the Lord was not with 
Gen. 22.  him.  
The fourth type or figure was jacob and 
Gen. 25.  Esau, both sons to Isaac: Esau was the elder brother and jacob the younger, yet God loved jacob and hated Esau, because Esau contemned his birthright, and sold it to jacob for a mess of pottage, and therefore jacob stole the blessing from him: so God blessed jacob, but he cursed Esau, whereby is showed that the Lord did for the contempt of the jews, take away their birthright and their blessing, and hath given it unto us.  
The fift type of figure was Lea, which 
Gen. 29.  was squint eyed, and was despised, because she was not so fair and so well favoured as her sister Rachel, and yet the Lord made her fruitful and Rachel barren: so we being despised for our barrenness in all goodness, yet the Lord in mercy made us fruitful and revived us.  
The sixth figure was Manasses & Ephraim 
Gen. 48.  the two sons of joseph, Manasses was the eldest, and Ephram was the youngest. Both of them joseph having brought to jacob his father that he might bless them, he took Manasses and put him towards jacobs' right hand, that he might bless him first & more plentifully, and he took Ephraim and put him towards jacobs' left hand. But jacob stretched out his right hand, and laid it on Ephraim's head which was the younger, and his left hand upon Manasses, directing his hands so of purpose, for Manasses was the elder of them both. Thus the Lord blessed us when there was no hope left for us.  
The seventh figure was Rahab a harlot 
josua 2.  in jericho, who was a Gentile, yet her heart was touched so, that she received and entertained the spies that Israel sent, and in the time of danger hide them, that they should take no harm, signifying thereby, that the Gentiles should receive & embrace the true Israelites and messengers of the Gospel, and keep them as safely, and defend them as diligently as Rahab did the spies of Israel.  
The eight figure was Ruth a Moabite, of her Christ jesus vouchsafed to come as 
Ruth. 4.  concerning the flesh, to show that he came not only of the jews and for the jews, but also of and for the Gentiles, which were the lost sheep, unhoped for, being strangers from the covenant.  
The ninth figure was Samson, who being a jew, would needs marry with a Gentile, 
judg. 14.  signifying that Christ jesus would also marry with the Gentiles, as he did with the jews.  
The tenth figure was Solomon, who married pharao's daughter which was an Egyptian 
1. Kings 11.  and Gentile, signifying thereby that Christ would take him a spouse among the Gentiles to marry with himself as David 
Psal. 45.  in the Psalms declareth.  
The eleventh figure was Naaman the Syrian, whose leprosy is turned upon Gehezie, the leprosy of an heathen and ignorant man turned upon an Israelite, and one that had the knowledge of God, being the servant of a Prophet, signifying that our leprosy of sin and ignorance should be turned from us upon the jews, who had the knowledge of the law of God, but esteemed it not, but were unthankful for it. Many like examples there are in the new Testament: like as the Cherubins, though severed in sunder, yet looked one towards another, and both upon the mercy seat: so the old Testament and the new look look 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 star: signifying that by the guiding of the word and spirit of God, the Gentiles should come from all the places of the world to embrace Christ jesus with joy.  
The second Type or figure was Christ 
Matt. 2  himself, his going into Egypt, signifying thereby that he should go from the jews to the Gentiles, because the jews refused him through unbelief, abundance of wickedness, and want of reformation: so we see that nothing can drive await Christ but sin.  
The third Type was Christ whipping 
Mat. 21. 12  the jews out of the temple, showing thereby that the jews should be whipped or cast out of the spiritual temple, & the gentiles should occupy it. This beloved, belongeth unto us, unto 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. ●ers. 33.  possessed it, and given to them that should bring forth the fruits thereof, and yield better increase unto the Lord of the Vineyard.  
The fift figure was the parable of the two 
Mat. 22. vers. 18.  sons that were bidden to go and work in their father's vineyard, of whom the first said he would and did not: the second said he would not, and did repent, and went to labour in the vineyard: the first signified the jews, which made many vows with such a show of godliness which was but hypocrisy, whom the Lord rejected and cast off, and said, that the publicans and sinners should stand in judgement to condemn the greatest of them.  
The sixth figure, was the feast that the 
Mat. 22. 2.  Lord made unto the disobedient guests which the Lord invited to his banquet, and was only ordained for them, and promised to come unto it, and yet refused and would not come, but alleged sleight excuses taken from their love of earthly and transitory things above God. Therefore the Lord sent into the high ways to call and compel the Gentiles to come, which came though they left their wedding garments behind them.  
The 7. Type or figure was the vision of 
Acts. 10.  Peter in joppa, when he was on the top of the house, where he saw the vessel come down that had in it all manner of four footed beasts of the earth, and wild beasts, and fowls of the air, and creeping things, where also the voice said unto him, Arise Peter, kill and eat: wherein the Lord showed unto him, that he should count no man unclean, although the Gentiles than were counted unclean, as were the unclean beasts set down in the law of God, and therefore when Peter was sent for to Cornelius house, he said, Of a truth I perceive 
vers. 34.  that God hath no respect of persons, but in every nation he that feareth God, and worketh righteousness is accepted of him. Many other examples of our calling, as the strayed sheep, the lost groat, the prodigal son, and Christ eating with publicans and sinners, which when we read we should cast our figure and say, of whom is this spoken? of the gentiles? then it is of me, for I am a gentile. But am I converted? If I be not then have I not fulfilled this prophesy, therefore let us strive to do well, and to mortify and subdue sin which dwelleth in our mortal bodies: for none but the valiant can enter into the kingdom of heaven.  
Now all these prophecies are fulfilled, the blind see, the lame go, the dumb speak, the deaf hear, the maimed work, the dead are quickened, the lepers are cleansed, and the poor receive the Gospel. Therefore who will despair, and say, light is not revealed unto me, when as he seethe it to be revealed unto whole nations? And so solemn is our calling, as that in so many places of the scripture it is foretold, whereby we see how dearly the Lord tendereth our salvation: like as a kind spouse which was longed for while she was in a strange country: so Christ longed for the gentiles, till they came home again unto him. Therefore let us now consider what he giveth us, namely righteousness, and salvation, first righteousness, than salvation: first repentance, and then forgiveness of sins, the sun of the gospel, lest we should see heaven in hell, and light in darkness, and joy in anguishes.  
Let us not contemn our light, or grow careless of it: let us not build with one hand & overthrow with the other by profaneness, like those men which while they surfeited at their gluttonous tables, did call upon God for health. Christ is not received with the hand, if the father offering a gift do see the son stretch forth his left hand, he will withdraw his gift from him. I say let us not contemn our light as the jews contemned their glory. For what is light to him that will shut his eyes against it? What is this light? It is such a glorious light, and such an excellent revelation, that great and mighty kings have earnestly desired to see, and princes have laid down their crowns to reveal it. Let us embrace this light, Let us take & put on the wedding garment, and go to the banquet, unto which a thousand messengers have invited us, and do allege none excuses, I have married a wife, I have bought oxen, I go to see a farm, 
Mat. 22.  etc. and therefore I cannot come, neither will I come. Well do so, if that ye will needs: but remember that thou wast invited, and therefore the blessing shall be given to another. Therefore shall Esau weep for the blessing but shall not have it. 
Heb. 1●.   
But give me a reason I pray thee, why thou wilt be called the servant of God, which dost not serve him, or the child of God, which dost not love him, or the disciple of Christ which dost not learn of him: yet his rain falleth upon all, the just & unjust, and he giveth thee all things for nothing ● the sun doth give his light for nothing, the dew doth give his moisture for nothing, the ●●uers do give their waters for nothing, and the earth doth give her fruit for nothing.  
What shall we do then when the sun shineth? We must not do as we do in the dark, for then men ought to betake them to their labour. Learn of the savage beasts, who as soon as the day springs, betake them to their travel, and every bird welcometh it with many a sweet song.  
Christ is light, and this light is come, Therefore he that seethe not now is blind, and he that hears not now is deaf, and he that works not now is maimed. But we will not work holy works according to the word, neither in light nor darkness: we can see to sin in the dark as well as in the light, for the light discovereth both the harlot ●● the these, for he is afraid of the light: where light is not, Christ is not: but Christ 
john. 1.  is light, and let none be afraid to seek this light which is so good, so excellent, and so profitable for us. For it doth not only deso●e it self, but all other things round about it. Therefore if thou hast this light, thy faith, thy fear, thy love will show itself, & good things cannot now hide themselves, for he that is light doth delight to please God in the light. It is no marvel though a man stumble in the dark, but he which stumbleth in the light is not very strong, because he seethe his way before him. Once we stumbled at every straw when we walked in darkness, for then light had a fall, pride had a fall, lust had a fall, drunkenness had a ●al, penury had a fall ignorance had a fall: or if you will, pride rose and we fell, lust rose, and we fell, etc.  
Were Egypt as light as Goshen, that is, whether the jews have received their glory or no, yet if thou sin in the dark the light will bewray thee, and thy conscience will accuse thee, and condemn thee for it. Therefore now give over darkness, and arm thee with light, for your life shineth like the light, therefore now we should be Israel, for Israel is revolted.  
But many scrolls may be written of our sins, and thus the gentiles are as gentiles still. He that believeth not the word, is an infidel, he that believeth not God, is an Atheist, he that worshippeth any thing more than God, is an idolater: every man's conscience shall condemn himself.  
Men will leave godliness for riches but they will not leave their riches for godliness.  
The jews never served God at any time with such devotion as they do now their gold and their riches.  
Many the●e are which could be content never to die, but live here with their riches and pleasures.  
Is not the godly more despited for his godliness than the wicked for his wickedness?  
Are not the members of Christ more hated, and worse entertained by us then the limbs of Satan? So dearly doth every one love sin and draws sin upon sin like a chain, or monsters drawn in a chain: pride showeth, drunkenness showeth every man his sin. They came unto us, and said, your fathers loved us well, and said unto us, if you will be fair, you shall be wise, if you will be drunk, you shall be rich, and so every one pointeth at, and showeth us the way which leadeth to destruction, and how few are the number of them which showeth us the way of virtue and godliness?  
And thus we are even as forward as those jews which strive who shall come to hell first. Who did ever thank God that he was not borne an hundred years ago, when ignorance spread over all, and all Egypt was smitten with darkness, or that the Lord hath not left him to himself to become an Atheist, or an Epicure which lives without God in the world? We have all God's gifts offered us, but we have refused them. Christ brought light: but we had rather he had brought darkness, for we love darkness more than light. The Angels, the heavens, the word, the spirit, are light, and we which see it are darkness, for we can not abide light, but are like an Owl which flieth out of a ha●e field from the light of the day, such a death is day unto us. Faith is flown away, truth is become a pilgrim, and every string is out of tune. He which should weep and be sorrowful laughs, and truth is brought to the ground, yea poor truth is even persecuted to the death, therefore sinners are stubble, and their sentence is, burn them.  
How fine would be the way of virtue, if you would pair away the rubs that are in it, if you would take away all occasions of sin, and give it gall to eat, and when you have done so, set a crown of thorns upon his head, and when you have thus crow- 〈…〉 you have condemned it, put it to death, and when you have put it to death, bury it: and when you have buried it, ●oll a great stone upon the head of it, and set watch men to keep it, and let your watchmen be fasting and prayer, that it may never rise again to reign any more, the which the Lord for his mercy sake grant, Amen.    

THE CALLING OF JONAH.  jonah 1. 1. 2. 
1 The word of the Lord came to jonah the son of Amittai saying,  
2 Arise, and go to Niniveh that great City, and cry against it, for their wickedness is come ●p before me.  
YOu have heard the sweet song of old father Simeon, like the pleasant song of a sweet bird before her death, setting forth the joy of the righteous which embrace Christ jesus. Before Christ jesus vouchsafed to come unto us, we would not come unto him, but in all our doings we wrought our condemnation, & through the innumerable heaps of our iniquities, laboured to drive him without all hope of mercy from us. So we continued like flies which flutter about the candle till they have consumed themselves. When we had done as much as in us lay to drive him away from us, than he saved, and recompensed good for evil unto us. So that if God had loved us no better than we loved ourselves, we might have perished in our sin, and our blood should be upon our own heads. If Christ be the light of the Gentiles, let us embrace him● and let every one walk as becometh the children of light, but many do shut their eyes against it, lest they should see, and many do not only smother their own light, but the Sun saith unto the Moon, shine not, and the Moon saith unto the Stars, be not bright. And many have smothered their light so long, that the damp hath put out the candle and thus they labour to bring the darkness of Egypt upon Goshen: so that their eyes have forgotten to see, and so many go out of the way, because they would not look upon the candle, and the devil giveth to every one that which he wisheth, so it may be for his hurt: to the bramble fire, and who can but pity that the same Manna which cometh from heaven should be poisoned with it?  
The jews had no cause to envy our light, for he gave them glory: he was poor, and yet he gave them riches: he was counted base, and yet he made them honourable, he was contemned, and yet he made them beloved: they were full of darkness, and he brought them light, but they contemned this light, and so procured their own condemnation. And therefore now it is come to pass that they are become vagabonds upon the earth, and most contemned of all other nations, & every people have a dwelling: but since they prophesied evil unto themselves, saying his blood be upon us and our children, goodness hath put on the face of bath fullness amongst them.  
If thou embrace Christ as Simeon did, than Christ is thy glory, but if thy glory consist in beauty which fadeth, in gay clothing which weareth, in wealth which wasteth, or in gold which rusteth, than Christ is not thy glory.  
We have gone long with an old man, and now we have lost him, but we are loath to part with him he is such a good companion, nevertheless we hope to find him again in jonah.  
We have gone but slowly with him as with an old man which is not very swift on foot, but now we must run with jonah as with a post, lest Niniveh be destroyed.  
The word of the Lord came unto jonah.  
I need not show the authority of Prophets, but concerning their sorts and difference: there are three sorts of Prophets. The first were such as called upon the name of the Lord in prayer for the people, and received an answer from the Lord in the people's behalf, of which sort was Samuel, & these 
〈◊〉. Sa. 10. 9  were called Seers. A second sort of Prophets were such as God raised to expound the law, and declare the will of God unto the people, when the Priests and such as should do so, were slack in their callings: of which sort was Esay, jeremy, Ezechiell, Damell, Hose, joel, A●●os, Obadiah, jonah, and the rest of the holy Prophets. A third sort were such as have been since Christ, working such like effects, of which sort was the Prophet Agabus, of whom mention is 
Act. 11, 28.  made in the eleventh of the Acts and the 28. verse.  
Now in the second sort of these was jonah, whom God sent to declare his will unto his people, unto whom also the Lord did reveal the subversion of kingdoms, the overthrow of Tribes, the captivity of Nations, and calamities that were to come unto the sons of men for iniquity and rebellion against God.  
As all wise men were not borne at once, nor lived together: so these holy Prophets have not been at once, but were raised up by the Lord God, some here, some there, according to his pleasure, and as he saw the people stand in need of them by reason of the corruption of the times.  
And furthermore, the Lord hath not at any time revealed unto one of these, all things that might be revealed, but as much as was sufficient for them every one in their times and places. Neither hath any of them told as much of the will of God as might be, nor the expounding of his laws. But the patriarchs have left some to the Prophets, and the Prophets have left some to the Apostles, but they have left none for us, but they have all left open the whole will of GOD unto us, and every one bringeth Gold, and Myrrh, and frankincense, like the wise men which came to see our Lord.  
There are three things which moved me to take this story in hand above all others. First because you know the story, and therefore can the better conceive of the matter as I go forward with it. Secondly because it is brief and doth contain a great deal in a little. Thirdly, because it is most agreeable for the time and state of this sinful age wherein we live, and therefore most convenient for us. It is manifest that jonah lived in a very troublesome time, namely in the time of jeroboam a wicked king, of whom it was said, that he not only sinned himself against the Lord, but it is he which is called the jeroboam that made Israel to sin. Also this commendeth the constancy of jonah, that he in the midst of all the corruptions wherewith all the people were overflown, kept himself uncorrupted and unspotted amongst them all. And furthermore it layeth open and magnifieth the great love of God, in that he sent a Prophet to admonish his ungodly people, when as he should have sent a thunderbolt to terrify them, or rather utterly to destroy them: so that there mercy stepped before judgement.  
His name was jonah, which signifieth a dove, which admonisheth us, that as we labour to be as wise as serpents, so we should also desire that we might be as simple as doves. His father's name was Amittai, which signifieth truth. I would that truth were every preachers father.  
There are three special things contained in this history. First, the great mercy of God, expressed in this, that he sent a Prophet to Niniveh a City of the Gentiles, which were strangers from the covenant, from the promise, and strangers from the common wealth of Israel.  
The second thing was jonah, who being no Gentile but an Israelite, which knew his masters will what it was, did yet presumptuously neglect the same, not of a sudden desire, for he had time enough to consider what he did, and yet see what mercy did: the Lord prepared a great whale in the bottom of the sea, where there was no hope of life for him: afterwards the Lord having delivered him out of the whales belly, he went and preached at Niniveh so zealously, as though he had never been the man which was so disobedient before. And when he had done, he murmured against God worse than ever he did, and all because he spared the city.  
The third thing was, the mariners which had been idolaters all their lives, yet now by the great power of God moving them, called upon the true God, of whom they had heard by jonah, & by whose mighty power they were saved.  
But in the mean while, Niniveh set on the score, and had no ho with them in working wickedness: but still filling the cup of all abominations, and running down to hell with as much speed and force as they could, and no stay but the peril of death. And jonah, he rebelleth against God, for being sent to Niniveh, he went to Tarshish.  
There are four special things to be noted in jonah. First, the danger of jonah by his disobedience. secondly, the behaviour of jonah in the whales belly. thirdly, the grudging and murmuring of jonah against the Lord God. And fourthly, the rebuking of jonah by God for his impiety.  
He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward. Therefore let us prepare our ears to hear and receive the word of God preached by his ministers, & let us think that jonah is come again to our houses to preach, whether it be forty days, or forty weeks, or forty years, they that live like Sodom, shall be punished like Sodom.  
The word of the Lord came to jonah the son of Amittai saying, Arise● etc.  
We have seen jonah a far off, if we would we might see him nearer.  
As our Saviour said to his disciples, Pray 
Mat. 24. 20  that your flight be not in the winter, nor on the Sabbath: so say I unto you, pray that the Lords coming be not on the week days therefore: if he did come then, how should he find you? Therefore I pray you learn now, and give good ear that ye may● hear sufficient for all the week.  
The word of the Lord came, etc.  
Wherein I observe that jonah went not before he was sent: for he going to preach unto the Gentiles, it was needful that he should have a special calling and commission from the Lord himself: for it was unmeet to cast the children's bread unto dogs, unless he had a special commandment from God so to do.  
None ought to take upon him the function of preaching in the church, unless they have their warrant or authority from God, 
Heb. 5. 4.  as Aaron had. And although they have not their authority in that form and manner as jonah had his, (namely) as it were by word of mouth, even from God himself, Arise and go to Niniveh. Yet they must have their warrant from him (else their calling is unlawful.)  
But now there is another authority crept into the Church that makes so many idols, which have eyes and see not, tongues and speak not, ears and hear not, and that is this. When one stalleth up another into Moses chair, not having Moses rod, nor Moses spirit. And this gall will not hold spurring. Further I observe, that as the word of the Lord came to jonah: so the word of the Pope came to his priests, jesuits and Seminaries, but so and in such sort many times, that they are drawn to Tyburn while Masses are said for them at Rome.  
The word of the Lord came unto jonah. etc.  
Wherein also I observe, that which came unto him was not always with him, but so it was, that when the word of the Lord came unto any of the Prophets, than they were well furnished with ability, to teach, to preach, to reprove, or to command whosoever the Lord would have so handled, as by example: Nathan the Prophet bad David the king that he should build a temple. 
2. Sam 1. 1. Chron. 11  2. Sam. 1. and 1. Chron. 11. And a little after he came and bade him that he should not build it. Where we see that when he bade him build it, than the spirit of the Lord came not unto him to bid him so to do. And therefore the spirit of God came upon him the very same night, and bade him that he should go to David, and bid him that he should not build it. For this is evident, that as God himself is constant, so his spirit and his word are constant, and therefore never faith and unsaith one thing.  
Again the Prophet Elisha said, 2. Kin. 4. 
2. King. 4.  that the Sunamites heart was grieved, but the Lord had hid it from him, and had not as then declared the same unto him: which doth note unto us, that the same word whereby the Lord hath, and doth reveal marvelous things unto his Prophets, was not now upon him, neither is always upon any Prophet, but according to the will of God it comes unto them, to reveal unto them what he would have them to do, and when it pleaseth him.  
Also Daniel said, that the Lord did not reveal the kings dream unto him, for any wisdom that he had more than any living, but only for the king's sake, & for the poor people of God's sake, and so you must think of us that are the ministers of the Gospel, that the Lord doth not reveal his will unto us, for any wisdom or worthiness that is in us more than other men, but for your sakes, & that we might reveal it unto you, therefore hear us even for that cause, because the Lord hath revealed unto us these things for your sakes, and good. From the calling we come to the charge.  
Arise and go to Niniveh that great● etc.  
God cometh and findeth us all a sleep, than he bids us arise, for they are not fit to convert others, which are not yet converted themselves, according to that saying of Christ to Peter: When thou art converted (saith he) strengthen thy brethren, teaching 
Luke 22. 32  them by your experience. Now a days men take upon them to reprove others for committing such things as themselves have practised, and do practise without amendment, notwithstanding their diligence in teaching others their duty, they can teach all the doctrine of Christ, saving three syllables, that is: Fellow me, Therefore these are like some Tailors, which are very busy in decking and tricking up of others, but go bare & beggarly themselves. They will not let us pluck out the moat that is in their eyes until we have plucked out the beam in our own eyes. Niniveh was the greatest and the ancientest city in the land of Assyria, and the name of it signified Beautiful, which name was given it rather for the greatness and beauty thereof, then for the name of Ashur, which was the builder and first founder therof● as we read in the book of Genesis. Some think it to be built by Ninus, 
Ge● 10. 11.  but I am not of that mind. It had a fair name, but foul deeds like this city.  
The jews would not hear the word of God by jonah, and therefore the Lord sent to Niniveh, signifying thereby that the jews for their contempt and negligence should be rejected, and the Gentiles should be received into the favour of God, that they might be an holy & sanctified people unto the Lord in their stead. Their sin is noted in this, that they sinned even until the Prophets were gone from them. Therefore this was as it were to shake off the dust of their feet to witness against them for their obstinacy and hardness of heart, and to let them see that the wickedest Gentiles were more righteous than they, that they repent at the voice of one Prophet, yea & with one sermon: whereas they refused & resisted all the holy and worthy Prophets that God sent unto them.  
Again, the calling of the Gentiles is declared in this their submission with all willingness, which they did show unto the words of this prophet whereas: the jews rejected all the words of God, and would not hear the Prophets, whom God had raised up amongst them, which made those Niniuits to proclaim a fast, to put on sackcloth and to humble themselves before the Lord, desiring him to turn away his wrath from their city? Thus they repent, and repenting were saved with mercy: so they which grieve the spirit, quench the spirit, for the word of God went from Samaria to Niniveh.  
The Gospel was in Ephesus, but it went from thence and came to England: and it may go again from England. Let them which think that they stand, take heed lest they fall.  
Niniveh received the word of God, and never heard it before, and this showeth that the foolish & simple are more diligent and ready to hear and receive the word of god, than those that are wise in their own conceit, & also in the view of the world. What saith Christ, the poor receive the Gospel: 
Mat. 11, 5. 1. Cor. 1. 2 6  what saith Paul: not many rich, not many wise. For if we have knowledge, if this knowledge be like the pharisees, that is, in show of sincerity, in counterfeit holiness, and hollow-hart friendship through hypocrisy, it had been better for us that we had been ignorant, for it will but leave us inexcusable, it will be found insufficient to save us, but sufficient to condemn us, because we know our masters will and do it not: 
Luk. 12. 4● 84. Act●. 8. 20.  therefore as Peter said to Simon Magus, thy money perish with thee. So will the Lord say unto such: thy knowledge perish with thee, seeing it is unprofitable.  
That great city, etc.  
As if he had said, Fear it not, for though it were never so great I am able to destroy it, and will destroy it if it doth offend me. And moreover, the greater it is, the more ungodly. For as one man taketh sickness of another: so one man is infected by ill example of another, and so taught to sin the more, till the measure of sin be full. Niniveh had 1500. towers in it, and 120000 little children, as is noted in the end 
jon 4. 11  of this story: therefore it may well be called a great city.  
But yet the greatness, the beauty, the strength, and riches of this city, could not withstand the hand of God, or keep it from destruction, but rather further it and hasten it. For with the more excellent ornaments that it was adorned by the Lord, the more heinous and grievous in his sight was the abuse of them. Therefore the hugeness, nor the strength of this or any other City, can save it from the judgement of God, being sinful in his sight.  
Great Sodom is destroyed: jerico is destroyed: 
Gen. 19 Josh. 6. & 1 ●in 24. 25 R●u. 18. 2.  great Niniveh is destroyed: great jerusalem is destroyed, and great Rome the room of all unclean spirits, stayeth for her destruction, like a whore that stayeth for her punishment till she be delivered: and all these were punished for unthankfulness and contempt of the word of God. Yet jerico, nor Sodom, nor Niniveh, have had half the preaching that we have: yet we are unthankful too.  
When Sodom was burned, Zoar stood safe: when jerusalem was destroyed, Bethlehem 
Gen. 19 jer. 41. 17.  stood still: so the Lord doth always provide for his people, though he make never so great a slaughter and destruction amongst his enemies.  
Great Sodom is destroyed, great Niniveh is destroyed, great jerusalem is destroyed, then what have we to look for?  
jonah was cast into the sea, swallowed of a fish, and cast up again, and after all this, he must go preach at Niniveh, and he must convert it within forty days, and that without miracles, which wan great credit among the Gentiles. Within forty days he must convert Niniveh, in forty days the seed sown, grown, and ripe.  
Who would have thought jonah should have been cast out of the sea to convert Niniveh?  
They that scorned at jonah, are converted by jonah, and they that despised the word, are overcome by the word.  
Though jonah were cast out of a ship, swallowed of a fish, and cast out of the sea, yet there is hope of him.  
joseph is in prison's, and who knoweth what shall become of him? who would have thought that Saul should become Paul, or Zacheus a Christian?  
God would not suffer any people to 
2. Pet. 2. 5. Gen. 19 Exod. 4.  be untaught: therefore he sent unto the old world Noah, Lot to Sodom, Moses to Israel. Think no worse of no man though he were cast out of the sea as jonah, or basely brought up, for the Saviour of Israel is brought out of the flags, and the salvation of the whole world out of a stall.  
It is said that GOD worketh many things at once. It might well be said, for the mercy of God, the conversion of the Gentiles, the rejection of the jews were all set forth herein, and yet a further matter was contained in it.  
And although the jews were a wicked & a stiff necked people, yet there were some good men among them whom the Prophets call a remnant, like the gleaning after harvest, or like a cluster of grapes on the top of the vine after the vintage. And these must be remembered in mercy, because of the covenant made unto their fathers. So among them that went into captivity, there was Shidrach, Misach, and Abednego. And so all do not kneel to Bell, for they whom the Lord preserveth do not.  
The Lord because of his covenant doth always provide for his chosen, although there be never so great calamity or trouble, as we see in the book of Genesis 45. chapped. 
Gen. 45.  when there was a great time of dearth and scarcity to come upon the land where jacob was, than the Lord sent joseph to provide for his father jacob, lest he should want bread, he or any of his sons, and folks, and so ordered the matter, that joseph was treasurer over all the corn in Egypt. And so among the Turks and the Spaniards and infidels, the Lord will find means to do them good which unfeignedly love him, and in the dungeon, & in the prison, and in bonds, yea and in death, the godly shall find God.  
And cry against it.  
First God biddeth him, Arise and shake off all impediments, and then to go and call them to the battle, and now he bids him cry out against them, and so terrify them. Every Prophet is a crier, as appeareth where the Lord biddeth Esaie to lift up his 
Esay. 48. 1.  voice like a Trumpet. Every Prophet must both be plain and bold, and this many times maketh the poor servants of God to speak their minds as plain and bold as if they sat in judgement. john was a voice, a voice would not serve, he was the voice 
Luke. 3.  of a crier, and yet he could not make the crooked strait, nor the rough plain.  
If they were not deaf, they need not to cry one to another, such is the dumbness of preachers, the deafness of hearers, and the slowness of followers, that there is but little good done, and but a few fruits gathered. If ye were not deaf, we need not to cry: and therefore we cry with mouth, with heart, with hand, with foot, & with all the powers of our bodies unto you, and yet how little do you regard it● But are not ye commanded to hear as well as we to cry? yet the cock croweth when men are fastest asleep, yea the cock croweth, and still Peter denieth 
Mat. 26. 70. 72, 74.  his master.  
Before you cry unto the Lord, hear what the word crieth unto you, and let not your works cry for vengeance while your tongues cry for mercy.  
When men hear the preacher speak against pride, hypocrisy, covetousness, or any other sin, than they look one upon another, as though it belonged not unto them: but who can say his heart is clean? In the second of the Acts, the holy Ghost 
Acts. 2.  came down in fire & tongues: but this fire is quenched, and the tongues are tied up: though they cannot speak, they can see; they can see if a great benefice fall though it be an hundred miles off: yet Pharaoh had more care of his sheep, than we have of our souls.  
And cry against them: For their wickedness is come up. etc.  
Fair Niniveh, proud Niviuie must be destroyed: no man sits so high, but destruction sits above him. justice would have come against them before it cried against them. But while they heard the cry of God, God heard their cries, and took pity on them.  
When God cries, than we should weep, considering wherefore he cries: for there is nothing that can provoke the Lord to cry, but sin, and that he ever crieth against. Do what thou wilt, and say what thou wilt, and the Lord will not be offended with you unless you sin. For as an angry man ever pursueth that which he hateth, until he hath destroyed it: so the Lord ever crosseth and hindereth us in all our wicked actions, until he hath slain sin in us.  
Our sins buffet God on every side, as the jews buffeted Christ: first on the right side, and then on the left side, and never leave till we have provoked him to cry against us.  

And cry against it, etc.  
Reproof is the necessariest office, yet it is least regarded, & least esteemed. For now we think if one doth reprove us, that he hateth us.  
But the Lord saith Levit. 19 Thou 
Levi. 19 17  shalt not hate thy brother in thy heart, but shalt reprove him, and suffer him not to sin: noting thereby, that if we flatter any in their sin, or see them sin, and not reprove them for it, that it is a manifest sign that they do it of hatred, how great love and good will so ever they pretend toward them, seeing the matter tends to the hurt of their souls, and the offence of God. If a preacher reprove sin, he is thought to do it of hatred, or of some particular grudge: & others as though they were galled, will say, let him keep his text: or they will say, he is beside his book, as though no text in scripture doth reprove sin, and so of all doctrines, the doctrine of reproof & reprehension of sin is most contemned, and least esteemed. But let a preacher preach dark mysteries, or profane speeches, or unprofitable fables, or frivolous questions, or curious inventions, or odd conceits, or brainsick dreams, & any of these will be more welcome unto than then reprehension which is most profitable and necessariest of all. Balaams' ass never spoke but once, and then he reproved. Then 
Num. 22. 28.  if Balaams' ass reproved Balaam, how much more ought Balaam to reprove asses, or such as will be no otherwise then beasts in their behaviour.  
When we reprove you for sins, whether they be usual, or private, you think ill of us. If a preacher reprove a public sin, which is used and tolerated amongst many, he is hated of many, and thought to be too busy, or that he is toosharpe and rough. And they say, that whereas he, should preach God's love and mercy, he tells us of the law, and so doth throw us down too low, etc. And if he repr●●ue a sin that is done privately he is thought to be envious, and one that preaches the law, and thereby throws some to despair, & so all reproof is thought by them intolerable. But we preach hell to bring you to heaven, we preach the law to lead you to the Gospel, we preach judgement, that you might find mercy, we threaten, as though we should strike you, we rebuke as though we were angry with you, and exclaim as though we did hate you: but we love you in the dearest blood we have. The Lord grant us all to love the truth to the end.    

THE REBELLION OF JONAH, IN TWO SERMONS.  jonah 1. 2. 3. 
2 Arise and go to Niniveh that great City, and cry against it, for their wickedness is come up before me.  
3 But jonah rose up to fly to Tarshish from the presence of the Lord, and went down to japho, and he found a ship going to Tarshish, so he paid the fare thereof, and went down into it that he might go with them unto Tarshish from the presence of the Lord.  
TO comfort jonah against all evil temptations which might befall him, God saith that their wickedness is come up before him. As if he had said, fear nothing, but go, for the quarrel is mine, I have sent thee, their sins provoke me thus to stand against them.  
When God sends criers unto a people, it is a most manifest sign that their wickedness is come up before him, which doth cause him thus to exclaim against them, and then if they will not repent while God's criers continue crying amongst them, the Lord of hosts will rise up in arms against them.  
I showed you the Ninivites sins in a scroll, to see how they go in ranks up to heaven, thereby to show to the daughters of Niniveh, that wealth and wickedness go together, prosperity and security kiss each other: and yet the world tempts, and the flesh yields afore we sin.  
To them which ask how our sins ascend and fly up until they come before the presence of God, I answer, that God here speaks unto us after the manner of men, who can not see a thing afore it be brought nigh unto them, even where they are.  
Sin amounts up on high, like the tempter which led Christ unto the top of the pinnacle to behold all the pleasures of the world at once, and then when we fall down before the god of this world, the God of heaven is tempted, whether he be just or no: therefore wrath speaks out of the fire, now thou hast taken thy pleasure, thou must take also thy punishment.  
For your wickedness is come up before me.  
As if he had said, O Niniveh, you are like men arraigned and your sins stand crying at the bar not for mercy and forgiveness, but for judgement, wrath, and vengeance to fall upon you for your outrageous swarms of iniquities.  
A most heavy and grievous thing it is if you knew what you are doing here, and what your sins are doing at the bar of God's just judgement. For even now before you came hither, you were serving the devil in sin, but now it is too late to speak of it, and where are they now? flesh and blood could not stay them, nature could not stay them, pleasures could not stay them, riches could not stay them, nor it could not stay itself, but it is ascended up before the face of the eternal God, to stand at this bar and cry for vengeance to fall upon us, for committing such heinous sins against the majesty of God.  
An arrow is swift, the Sun is swifter, but sin is swifter than all: for in a moment it is judged in heaven, punished in hell, and ranging upon the earth. Nemrod could not reach to heaven, but his sins could reach to heaven. Our sins ascend like the tower of Nemrod, but they fall to confusion like 
Gen. 11.  Babel.  
It is like the Eagle which taketh a shellfish, and flieth into the sky with it, and then she letteth it fall upon the rocks, and so dasheth it in pieces, and then she devours it.  
My last note was, that that which we cast behind us, the Lord doth set before him, We fast before him, we pray before him, we give alms before him, and we do every good thing before him, because we do it freely, & as it were, caring not who looks upon us: but we suppose we sin behind him, because at such a time our conscience accusing us, we fall to hiding and cloaking of our sin, thinking if we can hide it from men, that God cannot see it. But let us not deceive ourselves, for God seethe not as man seethe. 
job. 10. 4.  Man can see but only outward things committed in action: but God seethe and knoweth, and searcheth the secrets of the heart, all 
Pro. 16. 3. Heb. 4.  the thoughts and imaginations of it.  
A man can see but one thing at once, he cannot turn his right eye one way, and left eye another: he cannot see two things at one instant: but God seethe all things at one instant. Though we, sin as closely as we can for fear of hatred, or shame of the world, or for any other respect: yet God saith, your sin is come up before me. For though we cover it, and hide it and colour it, yea and as it were bury it as well as lieth in us, yet all is open unto him: therefore 〈◊〉 saith, your sin is come up before me.  
When we speak evil, he is all ears to hear us, when we do evil, he is all eyes to behold it, and when we will be obstinate in our wickedness, than he is all hand to punish and plague us, and in the end to root us out from all our pleasures. But when we repent, he is all mercy and love, and when we amend our lives, and leave all our wicked ways to walk before him in holiness ever after, than he is all truth and righteousness to forgive us all our former wicked life, and to wash us from our uncleanness & sin. Therefore o foolish man, do not think that God seethe not that which man seethe not: for when he looks up, he sees all below also, and when he looks down, he sees all above also.  
Ananias might have gained by his craft 
Acts 5.  if God had not seen his heart which men saw not, therefore he lost his life, and his goods too.  
If God had not seen that which men see 
2. King. 5.  not, Gehezi might have gained a bribe for his labour, when he ran after Naaman the Assyrian, and told him a lie for his profit. But God seeing his fetches which men saw not, turned his bribe to a leprosy, & so made him a leper for his lobor. A fearful example for such as take bribes: they care not what bribe's they take so men see it not.  
My husband is gone forth saith the harlot to her lover, in the Proverbs, and he shall 
Pro. 7. 19 20. Luke 12.  not see this. The man that said, Be merry my soul, and take thy pleasure for many years, might have done it if God had not seen him, & rewarded him as his meaning deserved: did not my spirit go with thee, said 
2. King. 5.  Eliseus to Gehezi? did not this eye go with thee? O Lord what is man that thou so watchest him? If God had not seen Achan take up the piece of gold, he had kept it to himself 
josu. 7.  for his labour, & no man should have known where he had it. But God seeing it (though closely done) rewarded him with shame and grief in the sight of all Israel. O Lord what is man that thou so watchest him. Achan would never have stolen if he had known that God did see him. Gehezi durst never have taken a bribe, if he had thought that god beheld his doings. Wilt thou steal, the owner looking on thee? wilt thou speak treason in the kings hearing? Neither would we lie, nor swear, nor steal, nor hurt, nor be profane at any time, if we considered that the Lord seethe us, and remembered that he watcheth us: if we would do thus, sin might go ●begging for want of service. Therefore if you will mark but this part of my sermon, that God seethe all, you would refrain from those things secretly, (that are to the offence of god) which you for fear or shame will not do before men, & you would say even when your hand is at it, I will not do it, because the Lord seethe vs● Now therefore repent thee of all the evil that thou hast done, run and ●ie thee as fast as ever thou canst, and strive who goes fastest, thy sin or thy prayers.  
These are the faint spies, that went to see the land of Canaan, which say, that journey is farther than you are able to go all your life, the way is like a thicket, and the door like a needle's eye, therefore it is impossible for you to come thither. But when you send faith, hope, and love (those messengers of peace and truth) they will bring you word saying, your ruffs must be ruffled, and your farthingales crushed, and none shall be kept out, but such as love the world better than heaven, or such as will take their sins with them: for that it is not the fashion of that country; but we must leave them like the shadow when we go into the door, and we must shake hands with them, and bid them farewell.  
Now it followeth how jonah fled to Tarshish. We can not stand to speak of Tarshish, nor what it is to fly from God, but how jonah was sent to Niniveh, and how he went to Tarshish, this shall be our meditation. jonah the Prophet was commanded to go to Niniveh, and there to cry out against sin, to preach against pride, and all kind of ungodliness, thereby to reclaim them & stir them up in laying open their sin, and the punishment which hanged over them, that they might speedily repent, and so turn away from them the wrath of God thereby deserved. What a happy message was this? and what a happy thing for Niniveh, that the Lord would vouchsafe them so great mercy? O but still one fly or other mars the whole box of ointment: as soon as he was 
Eccles. 10. 1●  commanded to go thither, Satan stood in the gap, and enticed him to go to Tarshish, lest the Ninivites kil him or some way hurt him. jonah was no sooner tempted, and thus enticed by Satan to go to Tarshish, but he forthwith yielded, and having yielded, than he to go, and so jonah made himself a runaway and a disobedient servant to his God. And thus Satan is ever enticing or crossing us, when we are addressing ourselves to do the will of our God. There is no commandment of God, but the devil commands the contrary, and he is ever unsaying that which God saith: for our good God saith unto Adam, if you eat of the forbidden 
Gene. 2. 17.  fruit you shall die, the devil came, and he told them, no, you shall not die, but you shall be as Gods if you eat thereof. God saith, 
Gen. 3. 4.  submit yourselves one to another in brotherly 
1. Pet. 5. 5.  love, the devil saith, be proud and lusty, scornful and ambitious: God saith, love thy neighbour as thyself, the devil 
Mat. 22.  saith, be envious, but love thyself and none but thyself: God saith, labour for the food 
john. 6. 27.  which perisheth not, the devil bids labour for such food which perisheth, as dainties, and plenty of pleasant things: God saith, forsake the world, the devil saith, love and 
Rom. 12. 2. 1. joh. 3. 18.  esteem the world with the things of the world, and we do it at his commandment. And thus is man led captive to destruction with the chains of sin. One said, God spoke and it was done, but I say, the devil speaketh 
Gen. 1. 3. 9  and it is done: for he is such an Orator that no man can deny him. This made Demas to embrace the world, judas to betray 
2 Tim. 4. 10● Mat. 26. 48. 70. jud. 14 17. Gen. 4. 8. 2. King. 5. 22. 24.  his master, Peter to deny his Lord, Sampson to reveal his secret, Cain to kill his brother, Gehezi to take a bribe, and there is such harping in the balance, that constancy is put out of her place. Yet this privilege hath God given unto us, that if we resist the devil, 
james 5.  he will fly away from us. But the devil hath not this promise, that when he resists, we shall fly from him, notwithstanding the devil is ever as busy as if he had such a promise, yea & full often doth overcome, which is a sign that we do not resist him any thing thoroughly: but rather as it should seem we join with him, rather to do his will than gods will: and this made foolish Balaam to ask 
Num. 22.  again and again, till God seeing him bend contrary to his will, left him unto himself. and so Balaam went on in sin so long till the very ass whereon he road was constrained to reprove him, and cry out against him.  
But jonah rose up to go down to Tarshish, and he went to japho.  
They that should preach at Niniveh, are loitering at Tarshish, and like a drone doth the non-resident keep his benefice, but for shame wilt thou keep it still, either go and preach at Niniveh as you are commmanded, or leave your privilege and benefice. But they stand staggering, ashamed to keep it, and loath to leave off, for the sweet morsels of Bells priests are so pleasant unto them, that they cannot find in their hearts to leave them as long as they are able to keep it. jonah was sent to Niniveh, but he went toward Tarshish. And so it is always with us, either we say or do evil, or else we do nothing, or we take one thing for another and so we are ever doing that we should not do. And as jonah took Tarshish for Niniveh: so we take the Devil for an Angel, light for darkness: pride for handsomeness: sin for godliness: and evil for goodness. No marvel it was that jonah fled, lest he should go to Niniveh: for this is a stumbling vocation among men, yea hated and rejected by the children of this world, which always 
Exod. 18. 4. jere. 20. 7.  kick against it, and therefore it was that Moses murmured, and jeremy complained. If you would ask for a painful vocation, this is it: if for a contemptible vocation, this is it: for reproving, we are reproved: & it is as easy to wash a Blackamoor, as to convert a sinner, because Satan is ever crossing men from doing the will of God: and as earnest as the Lord was in stopping the way of Balaam, lest he should commit wickedness, so earnestly did the devil stop the way of jonah, lest he in obedience should do the will of God.  
But jonah rose up to fly unto Tarshish from the presence of the Lord, and went down to japho, and he found a ship going to Tarshish. So he paid the fare thereof, and went down into it, that he might go with them unto Tarshish from the presence of the Lord.  
We have heard how busy Satan is to hinder the course of preaching, by persuading jonah (with such reasons as seemed strong unto flesh and blood) that he should not go to preach at Niniveh. I have long preached unto the jews, which are the chosen people of God, and seeing they will not hear me, it is in vain to preach unto these Gentiles, which never heard of God or godliness, and therefore will esteem my words the less. Thus jonah is loath to lose his labour, and puts in a doubt where he needs not, because he considered not the great power of God in men's hearts. The Ninivites are heathen people, & therefore (saith jonah) why should I venture myself among them? for seeing mine own countrymen kick against my words, and cannot abide to hear the word, which cometh from the Lord to reprove sin, then how much more shall I be despised by these, and persecuted to death. Thus flesh and blood standeth staggering when it should do any good: but when it goeth about to do any mischief, it never thinketh nor considereth why or wherefore it should sin, when as it should be sorry for it before it be committed, even as soon as it is thought upon. When God commands us to do any thing that is holy and good, than we look one upon another as though we cared not who did that, like Peter when he was commanded by our Saviour to take up his cross, he asketh, what shall john do? 
john. 21. 19 20.  as if he were unwilling, & would rather that john should do it then he.  
If I go and preach unto these infidels, saying, yet forty days, and Niniveh shall be destroyed, then (saith jonah) it may be they will repent, and God will have mercy upon them, so I shall be counted a false Prophet for my labour. And thus we regard our credit more than the glory of God: and rather than we would receive any reproach by our doing (in the sight of the world,) we rather choose to enter into no great action touching the glory of God & the good of the church. If I preach unto the Gentiles (saith jonah) I shall bring shame upon Israel before all people, because a Prophet is gone from them for their obstinacy, choosing rather to preach unto uncircumcised Gentiles then unto them, as if there were more hope of the Gentiles then of them. And further, if these Gentiles do repent at my preaching, & the Lord take pity upon them, and receive them to his favour, so the jews shall be rejected. Thus jonah loveth the son better than the father. And surely this was a sore temptation, to bid a man (being in reasonable good estate touching his body and life) that he should go and preach unto a savage heathen people that never heard of preaching to tell them that there is but one only & true God, who will serve a thousand, and cannot abide the 
Deut. 6. 4.  contrary to be spoken.  
If a preacher were commanded to go and preach at Rome gates, against Antichrists jurisdiction, and the idolatry that is so ordinarily used in that synagogue of uncleanness, seeing that is a matter, for which they torment and kill, all that preach it sincerely: then I think that it would hardly come to pass at all, that this preacher would go from a reasonable quiet estate touching his body, to venture his life among such cruel tyrants, I think he would rather fly to Tarshish from the presence of the Lord, if by any possibility he might do it.  
But jonah rose up to fly unto Tarshish from the presence of the Lord, and he went down to japho, where he found a ship, and he went down into it, etc.  
This is the way to Tarshish, but now what need he to rehearse all this? had it not been enough to say, that he went to fly, and leave his business undone? But all this is to show the stubbornness and disobedience of jonah, yet this thing was not done upon the sudden, but he had time enough to consider what he did, betwixt Samaria and japho: he might have considered what he did before he went into the haven, and when he came to the haven, he should not have paid the fare; & when he had paid the fare, he should not have entered the ship; and when he came into the ship, he should not have hoist up the sails to fly from God. But thus sin runs on wheels, as it were down a hill, in all post hast, and never stays till it arrive even in hell. Now jonah thinketh, that because he came safe to japho, therefore he may go to the haven, therefore he may pay the fare, and because he paid the fare in peace, therefore he may take shipping; and because he entered the ship in safety therefore he may hoist up the sails to go; and because he hoist up the sails without danger, therefore he may go safely to Tarshish.  
So sins follow one another like links of a chain, till the tempest of destruction break it in sunder. Therefore one said, I have sworn and God did not punish me, therefore I will steal: I have stolen, and God did not punish me, therefore I will kill: I have killed and God did not punish me, then why may not I do what I list? I may do this as well as I have done other things heretofore. jonah confesseth his sin, that we might confess. First, he confesseth that he knew his masters will, and did it not: secondly, he took another course quite contrary to that he was commanded; but happy were jonah if he had gone before he was made to go. If that he had considered with himself that God is the Lord, who is alseeing and almighty, from whom nothing can be concealed, he would never have taken his journey to japho, or when he came to japho he would not have paid the fare, or when he paid the fare, he would not have entered the ship, or when he was gone into the ship, he would not have hoist the sails, but rather would have leapt out of that ship that should carry him from his God, but he forgets himself, thinking that the creatures can hide him from the creator, which is an 
Heb. 4. 13.  absurd thing to think, seeing nothing can be hid from him. And so Niniveh is still like Niniveh, but jonah is not like jonah, than sin is crying, and the Prophet is flying, and so all falls to confusion. All those that pity jonah, let them pity themselves, for if we consider our own estate, we have as many and as foul sins in us as there were in jonah, yea or in Niniveh. But here mark the subtlety of the devil, he thought that if he could let jonah from going to Niniveh by these former reasons, them the goodliest city in all Samaria should be destroyed, and so the very angels in heaven should mourn. Further, that if jonah would repent & turn back from going, (being commanded) than jonah should be counted a false Prophet in Israel, and so a Prophet should be discredited. Further, he thought that if jonah would repent, he could put such a Prophet out of God's favour, & make him be despised, he thought that then he should get well by his labour. So we see that the devil hath power to tempt us to sin, but not to force us to sin. Then lo a comfort, that our enemy's power is in our father's hand: therefore our Saviour saith to Peter, Satan hath desired to sift 
Luke. 22. 31. 32.  thee and winnow thee as wheat, but I have prayed for thee that thy faith fail thee not. Who is this whose peril Satan so earnestly desireth? even Peter's, yea Peter an Apostle. Was not flesh a valiant captain think you, that hath led a Prophet captive, for who can gainsay him that cometh like an Angel? who can resist him that seethe the whole world? will you resist him, if I show to you he is an hypocrite? for he saith, If you fall down and worship this world, you shall come to heaven: so he is ever alluring by deceits, stealing our hearts away with a vain hope of much pleasure, because he knoweth man's nature is bend to love such things: so his baits are pleasures, and his snares are sins. Whatsoever we do, it cometh from one of these three spirits: the spirit of Satan, the spirit of God, or our own spirit. The spirit of God is gentle, loving, and meek, not forcing nor threatening, therefore 
Mat. 10. 16 Luke. 14. 24.  Christ saith, If you will follow me, then take up this cross: and mark his spirit, he saith not you shall follow, but saith, if you will follow me. That order is observed in the Canticles, where he saith, Open unto me, 
Cant. 5. 2.  my sister, my spouse, etc. And then if she did not open unto him he went his way mildly, 
Cant. 5. 5.  without any threats. The spirit of Satan takes another course: for when by lying & deceit he cannot allure us to sin, he threatens us with sin, grief, or loss of goods, solitariness or loss of pleasure, and sometime by his ministers, limbs of his own likeness working, he threateneth death and earthly torments, such as they can inflict upon any. Christ saith, If you will follow me, take up 
Mat. 1. 16.  this cross, if you will: but he saith, I will make you follow me, and do as I bid you, or you shall smart for it, you shall have fire and faggot, scalding lead and burning pitch, if you will not follow me, I will take all from you, and make you to do as we command, and so doth his eldest son Antichrist, which usurpeth an authority over nations, inflicting torments on the saints. Now our own spirit is evermore hard: if it be moved by the spirit of God, it is sad, soft and slow, but if it be moved by the spirit of Satan, it is proud, boy sterous and stout. All good motions that we feel in ourselves are the motions of the spirit of God, although they seem unto us as proceeding from ourselves, for the spirit of God worketh in, and moveth our spirits. The spirit of man is always tossed between these two spirits which are ever contrary one to another. The spirit of man when it is alone, is always occupied about worldly things: the spirit of God is always occupied about our salvation. And the spirit of Satan is ever occupied in procuring our condemnation etc.  
But jonah rose up to fly unto Tarshish. etc.  
jonah flieth unto Tarshish before he would go to Niniveh: and every one is like the son which said he would not before he went: and so sin is borne first, as Esau was 
Gen. 15. 25. 26.  borne before jacob. Therefore if evil may compare with goodness, evil may say he is the ancienter. If thou feel any evil in thyself, be thou wrath with it, labouring against it, so long by fasting & prayer, till it be weary of thy house, and until it say as the evil spirits said, here is no dwelling for us, Let us go to yonder herd of swine: I am loath to 
Mat. 8. 31.  hide my treasure in the ground, but you can not hear all at once, and therefore here I end.   

THE SECOND SERMON OF THE REBELLION OF JONAH.  jonah. 1. 3. 4. 5. 
3 But jonah rose up to fly to Tarshish from the presence of the Lord, and went down to japho, and he found a ship going to Tarshish, so he paid the fare thereof, and went down into it, that he might go with them unto Tarshish from the presence of the Lord.  
4 But the Lord sent out a great wound into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken.  
5 Then the mariners were afraid, and cried every man unto his God, and cast the wares out that were in the ship to lighten it thereof: but jonah was gone down into the side of the ship, and he lay down and was fast asleep.  
But jonah rose up to fly unto Tarshish from the presence, etc.  
THe last time you heard how the righteous fall, and now no less than a Prophet, yea such a Prophet as was the figure of Christ. But who would have thought that such a Prophet should fly from the Lord, yea and that when he should do him most service, who counteth that wickedness now, that he never thought off while he was among the wicked? A fearful example, therefore let him that thinks he standeth, take heed lest he fall, for the way is slippery wherein we are to walk. When thou remember'st the fall of the Prophet, then consider that thou art much weaker than a Prophet, and therefore the easier to be encountered and overthrown, wherefore thou art likely to have a more grievous fall, except the Lord do mightily uphold thee, seeing such a one cannot stand in the sight of his so mortal enemy by his own strength.  
Secondly, if thou see jonah fly, Moses murmur, jeremy complaining, Esay repining, David fall to adultery, Solomon to idolatry, and Peter to forswear, his master, then mayst thou learn not to trust unto thine own strength, for it is weakness, nor to thine own flesh, for it is sinful, but seek help and crave strength at the hands of almighty God, which giveth to every one that asketh 
james 5. 5.  indifferently, and hitteh no man in the teeth, which doth not bruise the broken 
Mat. 12. 20.  reed, nor quench the smoking flax, but doth rather increase our zeal then diminish it.  
Thirdly, judge wisely of the fall of jonah, not rashly condemning him for his fault, for although David joined murder with adultery, yet he repent, and is the dear child of God.  

But jonah rose up to fly unto Tarshish.  
jonah being sent to Niniveh, he flies to Tarshish, yet he went to Niniveh at last, not of free will, as meaning only to perform his duty, but being terrified by the whale, and all the other creatures of God which were bend against him for his disobedience. So we serve God and do his will, when terrors do compel us by thundering into our ears, & glancing before our eyes, & melting our hearts for fear. And this is my opinion, that they which come hither to Church only on the Sabbath, come not of conscience, but for fear of the law, yet let them know, that in so doing they fly from their comfort, yea they fly from God. Now jonah went to the haven, and there he found a ship not going to Niniveh but to Tarshish. As soon he set forward to fly from God, Satan strait ways prepared a ship, so that temptation and occasion of sin do always go together. Shall judas lack money, or jonah stay for a ship? no (saith Satan) by the mouth of his ministers, here judas take thee money and betray thy master, and jonah here is a ship for thee, go hast thee away, and fly from the presence of the Lord. Therefore if any will ask what the devils occupation is, it is to provide snares and 'gins whereinto to entice, and therein to catch thee and me.   

And he paid the fare thereof.  
This money was cast into the sea, for it did him much harm, yet it did him small good. There are many which will spend & waste they care not how much upon cards & dice, an unlawful game: this money also is cast into the sea, for it doth them much more harm than they know of, but it doth them no good. And so men care not what they pay for vanities and braveries, the most part of which is unprofitable, & rather hurtful than necessary for than, but only for the vain use of the present time, and for some vain respect: this also is cast into the sea, and thus men care not what they pay for vanities, so it do please their mind for the present, without consideration of the end and purpose thereof, but they will give little or nothing to do good withal: so that Lazarus 
Luk. 16. 21. 1. Sam. 25. 10. 11.  can get nothing, and David can get no meat. Shall I take my bread and my wine and the flesh which I have provided for my shearers, & give them unto thee, whom I know not, saith churlish Naball? We can be content to give any thing or do any thing to win the world thereby, but we will give nothing, nor do nothing, thereby to win the kingdom of God.  
But the Lord sent out a great wind into the sea, and there was a mighty tempest, so that the ship was like to be broken.  
The sin is past, but the punishment is to come: so after sin followeth revenge, the heaviest companion of wickedness, although she love not sin, yet she willbe always where wickedness is, full of strength like a Lion which will not be tamed. For seeing obedience to the commandment was wanting, therefore the tempest would bear rule, for unless it be an imperious cross, we will not yield, so head strong sin is: therefore it is said that God sent a mighty tempest that sin might have the foil, and the tempest the victory: he that sails to Tarshish whither he is forbidden to go, would have as good wind as he that sails to Niniveh, or whither he is commanded, but he that doth one thing for another, shall receive one thing for another, like Achab 
1. King. 22. 15. 35.  which ceased not till Michaiah had said like the other Prophets go up and prosper, but he went up and perished. jonah thought to arrive at Tarshish as surely as the Spaniards thought to arrive in England, whose destruction their fellows at home do wonder at, how their invincible power could be destroyed. But God is strong enough for them that kick against him, & disdaineth to be crossed of dust and ashes. Now Satan thou hast brought him into the ship, and persuaded him to fly from his defence for his safety, and made him believe that he should come safe to Tarshish, that is, to live at ease & liberty, enjoying all temporal benefits at his pleasure, & now thou hast left him, when he is in greatest danger, and rather seekest to drown him then to save him. O most wretched and deceitful liar, he that trusteth his enemy, and he that believeth thee, shall ever be deceived, for now might jonah say, beware by me, for thus hath the tempter deceived me, he hath alured me with flattering fantasies, and persuaded me that it was but an easy thing to fly from the presence of the Lord, that seethe always all 
Pro. 15. 11. jere. 23. 24.  things, and from whom no man, no nor secret lurking in any man's heart can be hid, but all are always in his presence. He made me believe that light could be brought out of darkness, that good may come of evil, for he assured me, that if I would set forth toward Tarshish, I should not only shun the presence of the Lord, but should live at ease like one unknown, both for my vocation and also for my behaviour in the execution thereof, and so I might creep into a familiarity with these people, and enjoy the benefit of their society. Otherwise if I went to Niniveh as the Lord commanded, they would hate and persecute me, yea and so I should end my life in misery, both because they being Gentiles and I a jew, they can not abide me, for the one holdeth the other in contempt: and also because of my message, namely a Prophecy of destruction, grounded upon a reproof of their vile and sinful pleasures. Which message, Satan persuaded me that it would be so heinously taken, that no death nor torment that they could devise for me would be thought sufficient, & so I should be sure never to escape their hands alive if I went, as though the eternal and most glorious God which sent me thither, were not able to defend me from all evil when I come thither, as well as he did Damell in the den of Lions, and john in the Isle of Pathmos among the savage beasts. And when Satan had thus persuaded me, I believed him, & so took my journey to fly from the presence of the Lord (if I could have performed my intention.) But the Lord who seeing the stubborness and disobedience of my heart, followed me with great displeasure, sending such a tempest upon the sea whereon I was, that it had like to overwhelmed us all, and so near as I was to the water, so near I was to death by all likelihood.  
Thus Satan persuadeth us as he did jonah, he saith to us as he said to Christ, if you will fall down and worship me, I will give 
Luke. 4. 7.  you all things you would have: if you will leave the society, the exercises, the profession, and the company of the children of God, and of the service of God, and serve me, and worship me, in preferring your covetousness, your pride, your envy, your lust, before the service of God, than you shall grow rich, and you shall not be so scrupulous to swear for your gain sometime, or to lie for your pleasure, and to cousin for riches, and you shall have good luck, and shall have every thing at your hearts desire. But if we do his will, we shall speed as jonah did, we shall have the wrath and vengeance of God upon our heads: for he hath nothing to give us, although he makes us believe we shall have great kingdoms. Yes we shall have hell for our reward, which will make all their hearts to ache which receive it, other reward he hath none. So the devil is always a very serviceable and pleasant devil to such as fly from God: he can find occasions at all times, and means and instruments fit for that purpose. If thou wilt fly from God, the devil will lend you both spurs, and a horse, (yea a post horse) that will carry you swiftly & lustily away unto all vanity and ungodly lusts. But see what jonah got by his journey, notwithstanding all the furtherances that Satan could work for him, he lost his money, lost his joy, lost his credit, and almost lost his life too. Thus we see in jonah what it profiteth a man to fly from God, in obeying and practising the evil motions and temptations of Satan in steed of the known will of God, for the very dumb creatures were bend against him for his disobedience: the wind blows as though it would over turn all, the waters roar as though they will drown all, the ship reels and tumbles as though she were weary of all, & the mariners cry and cast out their wares apace, as though they would lose all: And yet the wind could not overthrow him, nor the waters drown him, nor the whale eat him; and thus jonah fled from God but not God from jonah.  
But the Lord sent out a great wind into the sea, and there was a great tempest, so that the ship was like to be broken.  
First God spoke gently to him, Arise jonah, go to Niniveh: then he would not go, but seeing words would not serve, the Lord would take another way, and try whether that could make him obedient to his voice. So the Lord caused a mighty tempest to arise in the sea, which set them all in a maze, and made them examine both whence the tempest came, & also wherefore, or for whose sake it troubled them so sore, that jonah might see (at the least) if he would see it, that the vegeance of God doth always accompany the stubborn and disobedient whither soever they go: and for the accomplishment thereof, that all the creatures of God are bend against them, to molest trouble, and cross them in their evil ways.  
God sent a great wind.  
He that made the winds, commanded 
Psal. 141. 18 Isa. 13.  them, and they obey his voice: the wind & the waters obey him, but man will not obey him. He saith not, that a wind arose, but saith, The Lord sent a great wind; than it was not by chance, nor yet by witchcraft, for the mariners (notwithstanding they were infidels) were not so gross as to ascribe it unto any such cause, but rather thought it to be sent from some revenging power, being provoked to indignation by some particular person among them, that had committed some heinous fact: else why did they cast lots, to know him and find him out that had sinned, and whose sin did procure the tempest to be sent? Though this tempest had almost drowned jonah, yet he saith, the Lord sent it: so the Lord sendeth wind to bring ships to land in safety, and the same Lord sendeth tempests to drown, & break, and sink other ships. Therefore job said when he was bereft of all his substance at once, and left as poor as might be, that the Lord had taken them from him (which also gave all to him,) adding also a thanksgiving 
job. 1. 21.  even for the persecuting hand of God, which did so molest him. If some had so much loss by tempest as job, and such danger as jonah, they would surely say with job, Blessed be the name of the Lord for it.  
Now the wind blows, the water tosses, the whale swims, & all to meet jonah which flies from God, to see if they can turn his heart which sleeps in disobedience. The ship goes roundly for a time, the Prophet is sleeping, the mariners are sporting, their sails flaunting, the waters calming, the winds guiding, so merrily sin goes on before the tempest comes. The wind blows not yet, therefore go on yet a little, & yet a little more, but yet the tempest rushes upon them before they be ware of it, and tumbles them up and down, & suddenly all is like to be undone. Now jonah is in more danger than the Ninivites. And now, o that he had stayed at home and saved his money, saved his credit, & saved his life from the danger of the furious & unmerciful stream. Here we may see what pains a sinner takes, & all to hurt himself. He came to the haven, and paid the fare, and entered the ship, and hoist up sails, and went on forward, and all to fly from God, and yet he fled not from him but to him. Therefore David saith, if I take the morning 
Psal. 139. 7. 8. 9  wings and fly aloft, lo thou art there, if I go into the nethermost depth, thy hand will find me out: therefore whither shall I fly from thee? so that when we think that we fly from God, in running out of one place into another, we do but run from one hand to the other, for there is no place where God's hand is not, and whither soever a rebellious sinner doth run, the hand of God will meet with him to cross him, and hinder his good success, although he prophesieth never so much good unto himself in his journey. The winds could not further jonah, the waters could not bear him, his sleep could not save him, the ship could not hold him, the mariners could not help him, the whale would not spare him, but he poor man must be cast out, lest all through him be cast away. The ship that was full of wares of great value, was ready to sink when jonah entered into it. He trusted to the winds, and the winds could not further him; he trusted to the waters, and the waters could not bear him; he trusted to the ship, the ship could not hold him; he trusted to the mariners, the mariners could not help him. What had he offended the winds, or the waters, or what had he offended the ship that bore him such enmity? The winds and the waters, and 
job. 5. 23.  all God's creatures, are to take God's part against jonah or any other rebellious sinner.  
Though God in the beginning gave power to man, & authority over all his creatures to rule them, yet when man sinneth God giveth power & strength unto his creatures to rule & bridle man. Therefore he that even now was Lord over the waters, now the waters are Lord over him. But if jonah had thought that God would have brought things thus to pass, he durst not have been so bold in this enterprise. Therefore we may see that sin hath no eyes while it is on going. Tush (saith the fool) it is fair weather yet (while he goeth to the stocks.) 
Pro. 7. 22.   
But God sent a mighty tempest into the sea, so that the ship was like to be broken.  
Such a stir hath God before he can come by his own, he must cross us, and set himself and all his creatures against us, he must strain our bodies and constrain us to it before we will yield him due obedience. The tempest must blow, the sea must rage's, the ship must reel, the heart must tremble, & all must be in an uproar against us, & God must cross us in all our doings afore we will return from our wicked ways. The be when she hath once fling doth lose her sting● so that she can sting no more: so is not punishment for it goeth in general, when one tempest is gone, another comes upon us, for if we be sick, sickness is not dead with us, if we be poor, poverty endeth not, if we be in danger, danger is not therefore put down for ever after: and if we be vexed, vexation hath not therefore left his sting in vs● but all these things are Gods weapons whereof he hath store, and if thou be disobedient, he will lead thee through them all, 
Le●it. 26. 18. 24. 28. 36. 37. 38. 39 etc.  until he hath humbled thee, and made thee to glorify him with obedience or utterly destroyed thee.  
God sent a mighty tempest into the sea, so that the ship was like to be broken.  
This ship which was so fair and goodly even now, is now like a poor ship tossed & ready to be torn in pieces, such strife is always betwixt God's wrath and man's disobedience. When God's word will not turn us, God's sword must spurn us.  
I observe that oftentimes many are punished for one man's sin (as all the host of Israel 
Ios. 7. 5. 12. Many punished for one's sin, therefore suffer sin in none.  were punished for the sin of Achan, and here all the mariners for jonahs' sin.) etc. To the end that men might learn thereby to admonish one another when they see them do amiss, with love: and not to say with Cain, am I the keeper of my brother? for he that is not careful to keep his brother 
Gen. 4. 9  from sin, is not careful to keep himself from sin, therefore let us take heed that a wicked one be not found amongst us unadmonished. I would there were not many worse than jonah amongst us. Will you know what I think of you? I think you are worse than Infidels, Turks, or Pagans, that in this wonderful year of wonderful mercies, are not thankful, do not believe in God, nor trust in him, nor glorify his name: but like Pharaoh's sorcerers, who seeing the great works of God which Moses expressed, 
Exod. 8. 19  passing their skill, confessed saying, surely this is the finger of God: so you confess that it is the great work of God (as you must needs,) but where is the fruits it hath brought forth in you? The Captain saith, I have done nothing, the soldier saith, I stirred not, but the Lord sent out a mighty tempest upon them, & after that they escaped our hands, the Lord stretched out his might 〈◊〉 arm against them, and Pharaoh is drowned in the sea, so that he never attained the land of promise which he gaped for, and made full account to po●●esse. Further, herein we 
Man's extremity, God's opportunity.  may note, that extremity is God's opportunity: for when the wind had almost overturned all, and the waters had almost drowned all, and destruction had almost devoured all, then, and not afore, was God's opportunity, to set forth his glory. While the ship reeled, and the waters flushed, and the mariners shrieked, jonah slept in security and void of flying, which should have admonished all the rest, and repent of his sin which was the cause thereof.  
The ship was almost broken, but not altogether broken, and jonah cast into the sea, and then was he not almost drowned, but altogether drowned, had not God prepared a great whale, which saved his life in a miraculous manner, out of which God brought him forth like Lazarus in his winding sheet, that he might glorify God once again, and see if he could find the way to Niniveh.  
The effects, that this great tempest wrought were these. The ship was like to be broken & the mariners were sore afraid. The ship which was so strong that it might have encountered with instruments of war, and made so strong that it might be able to go many voyages, and endure great tempests and many waves, was now with one tempest and at one voyage in such a taking, that they which were in it feared that it should have been torn all to pieces, and so they should lose their ship, their lives, goods & all: & so vehement was the tempest, that they were fully persuaded it was no common nor ordinary thing, but extraordinary, & for some extraordinary cause sent upon them by some great divine power. And the mariners (which live in the sea almost 
Marine● like the fishes.  like the fishes, and have the waters as their necessariest element) now trembled for fear, like women which shriek at every stir in the boat, & like little children when they are frighted. Now these courageous fellows are brought down by danger, which defied danger, like a young soldier which starteth at the sound of a gun.  
Then the mariners were afraid, and cried every man unto his god, and cast the wares out that were in the ship to lighten it thereof. But jonah was gone down into the sides of the ship, and he lay down, and was fast a sleep.  
This verse is divided into two parts. The first, that the mariners at this sudden storm were frighted and cast into amaze. The second as touching jonah his sleeping. After that God had spoken gently unto jonah, & saw that his words would not move him, the Lord sent out a mighty tempest like the messengers which were sent to compel folks to come to the banquet: such a 
Luk. 14. 23.  stir hath God before he can come to his due, he is feign to summon us by all his creatures afore we will yield unto his voice.  
They cried everyman unto his God, and cast forth their wares into the sea, etc.  
This is no usual matter among mariners, until they plead for life and death, for now or never they must bestir them. Every one unto his God: which showeth that they were of divers nations, for among the Gentiles every nation had a several God whom they worshipped. Chamos was the god of the Moabites, & Belzebub the god of the Ebronites, Dagon the god of the Philistines, and 
1. Sam. 5. 5. Act. 19 35.  the Ephesians worshipped Diana. When the wicked see that all their inventions will not bring their enterprises to pass according to their mind, but are in extremity, and like to be cast away for want of succour, them they fly unto God being driven by compulsion as a bear unto a stake, and they crouch and kneel, and make great shows outwardly, of humiliation and piety, all in hope of help from God, & as it were thinking to deceive him by their hypocrisy.  
In our necessity we fly every one unto 
In necessity every one flies to that he hath confidence in.  his god (as these mariners) in whom we repose our confidence: every one flieth unto those vanities which most feed their humour, persuading themselves of sufficient relief from them. Come Physic heal me; come music cheer me; come dainties seed me; come gold enrich me; come flattery please me; come mirth glad me; come honours advance me; & come all pleasures when I wish for you, come when I need and I will trust in you: so every man doth fly unto such vanities (in their necessity) as they take most pleasure in, supposing that they are able of themselves to ease them: so leaving the creator which is all powerful in himself, & running to his creatures, which have no power save that they receive from him. Every one unto his god. That is, in the time of necessity every one doth fly for help and ease unto that, wherein he reposeth most confidence: some run to their coffers, thinking that there it is that is able to procure ease from any troubles: other some run to their delights and wanton sports, supposing that there is no trouble so great, but it will ease them of it: some to their glorious attires & costly jewels, as thinking those can make them acceptable in the sight of God: some to their dainty meats: some to their soft beds and easy standings, etc. But when they begin to perceive that these will not help, which they in all the time of their prosperity reposed their confidence in, and made more account off then God, than they begin to crouch and kneel, & to seek out the true God in hope of relief. If thou canst heal thyself, what needest thou a physician? or if thou canst help thyself out of troubles, what need hast thou of succour? Therefore these mariners seeing that they could not help themselves, cried unto their gods, and laboured with all their strength that they might not be cast away. First they used prayer unto the divine powers for assistance: then they used such ordinary means as they knew best in such a time, by casting out their wares to lighten the ship of them, which rule is necessaire to be used of all Christians in their necessity: 
In necessity first pray, them use law, full means.  first to seek for aid and assistance at the hands of God, and then to use all such good means to help themselves, as God shall enable them to do, trusting that of his goodness he will bless their endeavours, else may they go over all the world to seek help & have none, for there is no other way. God in deed is last refuge, but he is also the first refuge which is to be sought unto, for he is Alpha and Omega, the first and the last.  
And cried everyman unto his God.  
They did well in that they prayed, but they prayed not well, for they prayed every man unto his god, that is, unto feigned gods, gods in name but not in nature, & such gods they were, as could not help so much as themselves.  
And they cried. Which showeth that their gods were deaf and could not hear them, no more than they could help them. Here is a distinction in prayer: the righteous pray when they are in need, but the ungodly roar and cry like bears without their prey, for they despair of help before they pray for it. Every man unto his god. They prayed much like the Papists, which in extremity cry out 
Papists to their sundry Saints.  some to one saint, some to another, some to saints some to Angels, for they think, if one will not help another will. But true prayer hath two wings, between which it must be carried up to heaven, else it cannot ascend at 
Prayers wings to bring it to heaven: faith and love.  all, namely faith and love, without which no prayer can be acceptable or amiable before God. These cried and prayed, & their prayers did beat the sky, but could not lay the tempest, yet their prayer is here noted, to show the custom of natural men: for the heathen do well perceive that there is a God, (nature and experience doth teach it them,) who hath made the stately and most glorious frame of the world, with all the excellent creatures therein, yet they know him not. For though the lamps be wasted since Adam consulted with the devil that he might be a God, yet there is a little light which still dwelleth in darkness, like a spark hid in ashes. They would not have prayed at all, but that nature taught them that there is a God, whose mighty power they beheld so expressly in all the creatures, that they imagined it to be impossible for one God to work them all: therefore they thought that there were diverse gods as there were diverse seasons, diverse nations, diverse trades, diverse languages, diverse and sundry kinds of all things; and so diverse nations worshipped diverse gods. Every of these mariners did now in their extremity call upon his god, every one upon that god which he thought most highly off, and in whom he hath in his prosperity reposed most confidence. And now while none could help but 
Seeking to lay the tempest, they increase it.  one, they cried to many, and by this means while they sought to lay the tempest, they stirred it more: for their prayers being idolatrous, were so wicked, that it had been sufficient to provoke the Lord utterly to destroy them, if his mercy were not wonderful 
Psal. 144. 15.  over all his works, therefore blessed is he that hath the Lord for his God. What trouble soever cometh unto the child of God, yet he hath some consolation, patience, and moderation of mind, to bear it withal, but when the Lord sendeth adversity unto the ungodly, they have such a guilty conscience, that when they feel the great hand of God, they are even distracted of their wits, and made as it were senseless, that they know not what they do: yea when trouble comes, it makes them like a heedless be, which buzzeth about she knows not whither, or like the swallow, which by compulsion of the wind, flieth backward & forward till it fall into the sea, or like Cain whose head was giddy, that he knew not whither to go, fearing to be slain of every one whom he 
Gen. 4.  seethe.  
And cast the wares out that were in the ship into the sea.  
Now the mariners are content to cast their wares into the sea, in hope of some furtherance to save their lives thereby, for though many will venture their lives for riches, yet they rather part with all their riches then their lives. If I regard wickedness in my heart, saith David, the Lord will 
Psal. 66. 18 1. Cor. 13. 3.  not hear me. And Paul saith, though I cast my life into the fire if I have no charity, if I retain malice in my heart, it profiteth me nothing, if I cast not away sin, I 
Cast away sin or tho● castest away all.  cast away all. Some will give to the poor, and yet use extortion and usury to get money by: but God saith to such, that if they regard wickedness in their hearts it profiteth nothing. Though they think themselves beneficial to the poor thereby, yet God will accept of them but as hypocrites, he will none of their oblations, until they have humbled themselves and reform their own hearts before him from such uncleanness.    

THE PUNISHMENT OF JONAH.  jonah 1. 5. 6. 7. 
5 But jonah went down into the sides of the ship, and he lay down and was fast a sleep.  
6 Then the ship-maister came unto him and said, what meanest thou o sleeper? arise and call upon thy God, if so be he will think upon us that we perish not.  
7 And they said every man to his fellow, come let us cast lots, that we may know for whose sake this evil is come upon us: so they cast lots, and the lot fell upon jonah.  
THey prayed unto their gods, & their gods were now deaf whiles they were tossed, and jonah is gone to sleep when he should have been better occupied: we come hither to hear the word, and here we fall a sleep, but it were far better we were away, for we sleep when we should hear, and so we sleep in sin: therefore let them now give ear that are a sleep, and think that the shipmaster doth jog us by the elbow as he did jonah. Now we are come to jonah his sleeping; not that we should sleep with him, but by his sleeping to be warned of our security, and we shall see him waked, that we may learn to wake with him. By jonah his sleeping we see the nature of all the sons of Adam, when they listen to the serpent they are like changelings. For when they forget God and his word, and bid conscience adieu, they sleep in sin, and sleep to death like one sick of the lethargy.  
jonah his name signifieth a dove, as I have told you, and it may well be compared, for as the dove being gone out of the Ark could find no rest for the sole of her foot till she returned into the Ark again: so when jonah rose up from the presence of the Lord, he could find no rest for his mind, neither by sea nor land, until he returned again unto the Lord.  
The cause of jonah his going down to sleep, was to ease his mind, for it was grievously troubled. Therefore now, o that jonah could sleep till the tempest were passed, but it will not be, for the tempest is sent purposely to waken him.  
And he was fast a sleep.  
See how little jonah is ashamed of his sin● all the world smarted for it, and yet he sleeps, as if he should say, neither the winds blowing, nor the waters ●ossing, nor the ship reeling, nor the wares casting, nor the mariners 
jonah sleeps whiles all else stirs.  crying, with all this stir, should move him, waken him from his sleep, or raise him from his sin. Now jonah might say, I was a sleep, and all might have perished for me, if one God had not helped more than all the rest, for jonah steeped, but God waked, and called to the winds and the waters saying, wash him, but you shall not drown him: fear him, but you shall not kill him: whip him, and when you have whipped him, send him to me, that I may send him to Niniveh. It seemeth that jonah was fast a sleep, when the winds over him blowing, and the water under him tossing, the ship about him reeling, the mariners by him crying, the wares overboard in casting, yet jonah felt nothing, but steeped as if there were no stirring.  
We go far beyond jonah in security, for the Lord causeth the tempest to blow down houses, the heavens to thunder over us, the earth to quake under us, the water to overflow the land, fire to consume us and all that we have, frost and snow ready to kill us with cold, and all things in an uproar round about us, thereby always crossing us one way or other, and so to put us in mind of our duty, the neglect whereof is the cause of all these troubles which the Lord doth send us, but we sleep with jonah in our negligence, void of feeling, because we consider not, nor search out as the mariners did, for whose sake these tempests or troubles are upon us, whereas every cross should ●●urre us up to amendment of life. jonah repent of his disobedience, that we should repent of ours: should we follow his example, when we see it to be so evil that he repent it? if we do, God will deal more roughly with us than he did with jonah, for the Lord caused a whale to swallow him, and afterward to cast him up again, but we shall be swallowed of that Serpent which never restoreth again. He should have been their teacher if he were not a sleep, he should have taught them to pray aright if he had any good feeling in him. For all this while we read not that jonah once condemned his thoughts, not so much as once to say in himself, jonah take heed what thou dost, thou knowest how God may handle thee upon the waters; if thou fly, he can overtake thee, or if thou hidest thyself, he will find thee out. How should we be strong if a Prophet, and such a Prophet as was the figure of Christ could not withstand this one temptation, but suffered himself to be led away so far that when he should run, he lay still, and when he should cry, he held his peace, and when he should preach at Niniveh, he is going to loiter at Tarshish? and so Niniveh is in her sin, yet Niniveh is in better case than jonah.  
In jonah his sleeping we note and observe 
In Ionah● sleep two things. I Most secure in greatest danger. Act. 12. 21. 22. Dan. 4. 27. 30. Dan. 5. 4. 5. Luk. 12. 19 20. judg. 16. 25 30. Suddenly destroyed.  two things. The first is, that when we think ourselves most at rest, than we are in greatest danger, when the shipwreck is at hand, than jonah is a sleep, when Herode was vaunting, than he was stricken, when Nabuchadnezzar was in his greatest pride, than he was turned out, when Balthasar was banqueting, the hand wrote his condemnation, when the rich man said unto his soul, thou hast enough, than his soul was taken from him and his goods also, when the Philistines were sporting, them the roof fell; and thus wrath overtaketh sinners when they least think of it, like a Leopard which is taken while he sleepeth, or a bird when she singeth, therefore suspect thy pleasures like a bait.  
The second note is the nature of sin, 
2 Sin pleasant whiles it is in doing  which is here expressed (while it is a doing) to be not bitter, but sweet, not painful, but pleasant, like a harlot which showeth nothing but her bravery and beauty. Adam swallowed the forbidden fruit with pleasure, 
2. King. 5. 27. 30. Gehazi's bribery. Gene. 9 21. Noah's wine. Da●ids adultery. 2. Sam. 11. 4. Prou. 10. 24. 33.  Gehezie lied for gold with delight, Noah drank his wine with mirth, David committed whoredom with gladness, and so sinners go merrily, till wrath overtakes them at unwares like the fool, I will sit a little longer, and fold my hands together a little, yet a little and a little longer, so: I have done it, and I was not espied, but at last it chops him over the ears, & the tempest cometh & bloweth him quite away. Where art thou now jonah? why didst thou not remember the end? the Serpent's sting is in her tail.  
Then the ship-mais●er came unto him and said; what meanest thou o sleeper, arise and call upon thy God.  
Here jonah is taken napping: sin hath brought him a sleep, and now the shipmaster wakens him. It may be the mariners may do him more good than the tempest, it is good to use all good means in extremity. Whom sin should waken peril cannot waken, the winds are not loud enough, not the waters rough enough, therefore the ship-maister must waken him, else all shall be endangered. If the winds will not waken him, let the waves waken him if the waters will not waken him, let the mariners waken him; if he will not be wakened; let him perish in his sleep, and die in his sin.  
Now mark who is a sleep, and who wakens 
A Prophet wakened by a pagan.  him, jonah is a sleep, and the mariners waken him, an Israelite, an infidel: what a thing is this, that he which is the son of Abraham, who is wiser than a thousand mariners, is now wakened and told his duty by a mariner? this is a shame for jonah, that he which should teach the Ninivites, the mariners told him his duty, he that should 
So God of●● shames his servants.  waken others, must be wakened by others, and he that should reprove sinners, is often reproved of sinners. And thus the Lord sometimes shameth his servants, and doth vex them with a foolish nation, as he reproved Abraham by Abimelech, and Balaam by an 
Gen. 20. 9 Num. 22. 28.  ass.  
Now one might ask jonah, saying, why didst thou write that thou fledst from God, or that when thou hadst most need to pray, thou didst sleep? If thou hadst not thus laid open thine own shame, thou mightest have been reckoned as one of the best Prophets, therefore why didst thou so? jonah did it to this end, that in him we may see the reward of disobedience; for as Paul saith, whatsoever is written, is written for our instruction, and jonah would never have written it, had it not been for our sakes. If he hath done thus much for us, which way shall we requite him? That which he would have us do for him is this, to be warned by him, to suppress all evil motions, not suffering them to take effect as he did.  

What meanest thou o sleeper? arise.  
Now the mariners, waken him, as if they should say, why jonah dost thou not see how we are enclosed, dost thou not behold our wares cast out? why dost thou not come & labour with us in this dangerous time? is this a time to sleep in, when we are all in peril of our lives? shall we cry, & thou be mute? shall we labour's and thou rest? shall we fight and thou fly? this is no time to sleep, it is a time to pray unto thy god for his assistance, & to use the means that may save our lives. Now jonah did not snap like some currish dogs, and bite him that wakened him, but he ariseth and confesseth his sin, being content to bear the punishment, and when jonah remembered himself, the winds and the waters remembered themselves, and became quiet.  
Many of you come to hear the word, & 
Against sleepers.  here you fall a sleep when you have most need to be waking, but I am glad I have now gotten a text to waken you, for now I can not read my text, but I must say, what meanest thou o sleeper? arise: but I pray you, have not I wakened you, and yet you sleep again? If you mark what is said unto you, you are a sleep though your eyes be open, and if you were as wise as jonah, you would not sleep here in the sight of all the people, but would rather get you to sleep in some corner, for jonah went under the hatches to sleep, and would not sleep in the sight of the mariners. If you were as wise as jonah, you would thank him that wakened you. Solomon saith, that he which reproveth, shall have more favour of a wise man, than he which flattereth. The Lord jesus saith, woe be unto that servant, that when his master cometh he shall find sleeping, canst thou not watch one hour, saith he to Peter can you not wake while I speak unto you? You all would be found in the Church when the Lord cometh, but you would not be found sleeping in the Church, you are watched (I see you not below) and none of you can steal a nap & not be spied, but when your eyes be most shut and see least, than most eyes be upon you, and I can as well stand in this pulpit unseen, as you can sit and sleep there and not be espied. I marvel how you can sleep having so many eyes looking on you, so many clamours in your ears, and God himself speaking unto you. Shall I continue jogging till you be wakened? how long shall I preach afore I can convert the usurer, the extortioner, the drunkard, or the blasphemer, seeing I speak thus long? for I can not convert you from your sleeping. What would you do if I read some Homilies unto you, whereas you cannot waken, while I preach unto you and speak against you? If you should see a traitor sleep upon the hurdle, or if you should see men sleep with meat in their mouths, would you not marvel? yet even so do you while I denounce the great judgements of God against you, and while I am feeding some of you, you fall a sleep, and so I preach in vain. There is a country whereof it is said, that it is night with them, when it is day with us, I think that country be here, for how many are here that have lost their eyes and their ears since they came hither? If all of you were, as many of you be (I mean a sleep) the strangers which come hither to hear, would think that you were all dead, & that I preach your funeral sermon, therefore for shame leave your sleeping. What meanest thou o sleeper? arise, sleep no more, and I will waken you no more.  
Arise and call upon thy God, if so be he will think upon us, that we perish not.  
After that the ship-maister had wakened jonah, he bids him call upon his God, as if he had said, watch and pray; he speaks like a Saint, yet he is an infidel, he said not, call upon our gods, but call upon thy God, the ship-maister would not call him his God, but (saith he) call upon thy God, and it may be he will help us: but if he had said, call upon our God, when he said call upon thy God, and if he had said he will help us, when he said if so be he will help us, than he had showed some spark of faith. Because he wanted help and comfort, he bids him rise, and because he was fearful, he bids him pray: it may be (saith he) he will think upon us, that we perish not, as if he had said, jonah, we know that thou hast a God as well as we, and therefore we say call upon thy God, for now any god may serve, therefore now if ever thou didst pray in thy life, fall to it now, for if any god do help, it is good enough. Thus Satan leads men a blind way with zeal in hope of some relief being in trouble. They called upon them for help, which were neither able to hear nor assist them: and when they perceived by woeful experience that there was no kind of secure to be had that way, they fly to God, & then Satan laboureth to undermine that confidence and expectation of help, and to place in stead thereof doubtfulness and infidelity. Thus Satan will be sure to lose nothing by his bargain any way. That God that layeth the tempest now shallbe our God, and we will worship him (saith the mariners) now therefore jonah call upon thy God, for we have tried all the rest, and if he can not help us, we are all gone and lost, for we have called upon all our gods, we have laboured hard to mend our state, we have cast away our goods to lighten the ship, but all in vain, for we are no whit the better, like the woman which had spent all 
Luke. 9  her substance about Physic, yet all could not help her till Christ came: so the Papists while they are well, they pray unto every Saint, and Angel for succour against the troublesome times, but in extremity or at the point of death none of them can help, so that then they are feign to fly unto God or be destitute, as like Idolaters as one fly is like another: they are like the heathen which worship juno, Venus, Neptune, Pallas, lupiter, and the rest, some hold on the one, and some one the other. Some say if john be with me, I care not for all the pettigods, because I hold him chief: so another saith if S. Gabriel be with me, I care not for the rest, and some raise great disputations whether this Saint, or that Saint, this Angel, or that Angel be better, whether our Lady of Bullen, or our Lady of Rome be surest; whether S. james of Calais, or S. james of Compostella be strongest and so like beggars which run from door to door, they run from one Saint to another. If one god will not help another will, as though the gods were contrary one to another, and where one bids, the other forbids. So some thought that Venus was a friend to the Troyans', and Pallas was not their friend, as fools think of witches, one strikes and another heals.  
Call upon thy God.  
They bid him call upon his God before 
Infidels de●●sire the sa● full to pr● for them.  they knew him, but the faithful would not worship a false god though they may be helped. By him by the example of these mariners, we may learn the substance of every temptation that doth undermine us, and we shall see that it will bid us do this evil that this good may come of it: mark when soever 
Sin always promised good.  thou art motioned to evil, if it do not promise thee some goodness to come of it. But the servants of God ought not to do that which is evil, though they may gain all things that can be wished by so doing: for they have learned their lesson, & how to answer Satan at such times: why temptest thou me Satan? for it is written thou must 
Rom. 3. 8.  not do evil that good may come of it, and this is the armour called Scriptum est wherewith the Lord overcame the devil in the wilderness: here we may see the difference between the faithful and infidels.  
Call upon thy God.  
The mariners bid jonah pray to his God 
The truly faithful desire not infidels to pray for them.  in their behalf, but jonah saith not to the mariners pray to your gods in my behalf. And this is also manifest that a Papist will say unto a zealous Protestant, and one that lives well, pray for me, but a Protestant, if he be any thing zealous, will not say unto a Papist pray thou for me, knowing that when a Papist doth pray he doth it to Idols, Saints, or Angels, and therefore their prayers are abominable in the sight of God, and therefore they will not bid them do it, because they will not do evil to the intent that good may come of it, whereby it is manifest that 
Exod. 88 28. etc. Pharaoh desireth Moses, Moses not Pharaoh. 1. Sam. 15. 25.  our Religion is the true Religion our adversaries themselves being judges. And so Pharaoh said to Moses pray for me, but Moses said not to Pharaoh pray thou for me. Saul said to Samuel pray for me: but Samuel said not to Saul pray thou for me; therefore the mariners had need of jonah to pray for them, & why should not all pray to jonahs' God, and Pharaoh pray to Moses God, seeing God hath said call upon me in trouble and I will 
Psal. 50. 13  hear thee? Call upon thy God (say they). When they saw all the other gods would not help, they ran to another whom they knew not, yet hoping for to be helped by him, because they thought some God there was that could do it: so the Papists run from one god to another, from S. Dominicke to S. Francis, & why should they run from S. Dominicke to S. Francis, but that they mistrusted S. Dominicke? and so they go forward, but in the end the unknown God is thought to be the best: yet the Lord taught not Peter one prayer and john another, but taught than all one prayer unto one only God.  
If per adventure he will think upon us that we perish not.  
This if, perhaps, and peradventure cost Adam Paradise, thrice three words were changed: the first, God said to Adam, if thou dost eat of this tree, thou shalt surely die, than Eva reported these words thus: lest peradventure we die, the Serpent seeing her in such a mind, so careless or forgetful of the commandment, he came and quite changed the matter and said, you shall not die; thus sin creeps upon us while doubtfulness remaineth in us: so God saith you shall be saved, the trembling flesh saith peradventure I shall, etc. then cometh Satan, & he saith thou shalt die. So that if you will ask 
Sinners faith.  what is the faith of sinners, or if you would have it defined it is this: peradventure yea peradventure no, if you will ask me, whereupon this faith is grounded, it is upon ifs, & and's: this is the faith of the ungodly, to say, if so be God will help us, for they cannot assure themselves of any help. But we may not doubt of our God and say, it may be, or if peradventure: for we may freely pray to our God with confidence, and may say, our God and the God of jonah will surely help us, and hath helped us, but yet let us know that we have sinned like infidels, and do deserve to be punished like the Egyptians.   

If so be he will etc.  
This if cometh in, like a little leaven which soureth the whole lump of dough, and like the moth, which eateth the whole wedding garment, and this same little thief hath stolen away all the Papists faith. Wickedness lieth sick in bed, and calleth to every one that cometh by, call upon thy god & pray for me, if so be he will look upon us and help us, and so the best hope when the tempest cometh is present death.   

If so be he will think upon us.  
Our God thought upon us in the time of trouble, he thought upon us and laid the tempest when our enemies called upon their gods, Saints, and Angels, but what do we mean beloved, when mercy is come, to send for judgement? for though we be saved with Israel, we have deserved to be plagued with Pharaoh, because we are not thankful for this, namely that the Lord hath thought upon us in our distress, for he traveleth with mercy, and laboureth till he be delivered, he goeth laden like a be but wants a hive.  
There are two hands, a hand to give, and a hand to receive: God's hand to give, and man's hand to receive, the hand of God is a bountiful and a merciful hand, a hand laden with liberality, full of gracious gifts, therefore let us stretch forth the good hand to 
A good hand.  receive it, (thankfully to embrace it, cheerfully to entertain it, and carefully to keep it) let us receive it by the hand of faith, the hand of love, and the hand, of prayer, for who so cometh with this hand shall be filled, and who so cometh without it, shall go empty away, because they have despised the ways of God: for when I instructed them 
Pro●. 1. 24. 25.  they would not hear, & what I taught them they would not learn saith the Lord.  
And they said every man to his fellow, come let us cast lots, that we may know for whose sake this evil is upon us. So they cast lots, and the lot fell upon jonah.  
Now we are come to casting of lots, that we may know who troubles the ship: for the ship is tossed and ready to sink, but no man will confess who is the cause thereof, therefore they have concluded among themselves saying, come let us cast lots that we may find him out.  
Danger made them fear, and fear made them gather together their wits, and drove them into an earnest examination of the cause thereof, and persuaded them to use such means to avoid these dangers, as were best known unto them, whereupon they prayed unto their gods, & seeing they could not mend them, than they fall to casting of lots, thereby to find out him that was the cause of all this stir, for they thought assuredly this tempest was sent from some angry god, to molest them all for the sin of some notorious wretch that was gotten in amongst them, whom now they labour to find out by casting of the lots. They did not use to cast lots, this was no custom amongst the mariners, but the tempest was so strange that very infidels might perceive therein the mighty power of God. These were like worldlings, which never confess God, but when he cometh in a tempest, they will not see his mercy until his justice appear, like pharao's sorcerers, which confessed not 
Exod. 8. 1●.  God's majesty while they lived at ease, but when the Lord plagued them, than they cried out, this is the finger of God.   

Let us ca●t lots.  
The lot fell upon jonah in the end, not because he was the greatest sinner of them all, 
Luke. 13. 1. 2. etc.  for so is the opinion of the common people, to censure them worst whom they see most afflicted. If any one be seen to bear his cross, than many will say, this is a wicked man, and so think well of themselves, supposing that God is bend against them to plague them. For he correcteth them as he did his Son, but if judgement begin at the house of God, what shall become of the ungodly? 
●. Pet. 4. 17. 18.   
Then they said every man to his fellow, come let us cast lots, that we may know etc.  
Every man excuseth himself, though they be sinners, yet they are not great sinners. They thought that there was but one sinner among them, for every one of them said it is not I: they were not of David's spirit, who when he saw the people plagued, 
2. Sam. 24. 10.  said, Lord it is I.  
They had past many tempests before, but they never cast lots, for their casting of lots doth note some special danger, supposing this tempest to be sent from some angry god, and that for some one man's sin amongst them, therefore they determined to seek him out by lots: and having found him, to sacrifice him unto the god that, was so offended by him. But if they knew the angry gods, they should have taken their sins by the throat, and sacrificed them unto them. In that they cast lots, it showeth that their heads were full of doubts in this time of extremity, for the wind said, I will overturn them, the waters said, I will drown them, the ship said, I cannot hold them, the mariners said, we cannot help jonah nor ourselves, for God was gone from them, and jonah his conscience accused him, within sin was bleeding, and God knocked at the door of his heart, saying, it is for thee the tempest is come thou fugitive. It doth not appear that jonah doth free himself, in that he said nothing but hide him, went to sleep, and tried it by the lots, for he thought, it may be the lot will fall upon me, like a thief which (notwithstanding) in his own heart he knows himself guilty of that wherewithal he is charged, yet will not confess until the matter be thoroughly sifted out and proved to his face, in such sort that he cannot for shame deny it. For every man would extenuate 
Every ma● shifts off sin upon others.  his sin and diminish it, and every one thinketh his sin salved, when he excuseth himself. Let Adam be his own judge, and he will say the woman tempted 
Gen. 3. 12. 13.  him to sin, and let the woman be her own judge, and she will say, yonder serpent persuaded her to it, let every one be their own judge, and there will be such posting off of sin, that never a one will be found guilty. Therefore if God had not sifted out this sin the better, jonah would not have confessed. Christ saith, he that breaketh the least commandment, 
Mat. 5. 19  and teacheth others so, shall be least in the kingdom of heaven, but none are accounted sinners, unless they be openly detected of some notable and heinous crime. If they be dicers, swearers, drunkards, brawlers, pickers, flatterers, profaners of the Sabbath, sleepers at Church, and such like, these are counted no sins, but rather recreations, for they count them no sinners, unless they be traitors, thieves, open and gross idolaters, and such like capital crimes, no nor these neither, were it not for fear of the law, for none but Publicans were counted sinners, all the rest were good fellows & just men. There is none that will be so impudent as to say that he hath no sin at all, or as the Pope, to say that he can not err, for he that advanceth himself shall be as the least in the kingdom of heaven, or as we call it, a 
Luk. 14. 11.  squire of low degree. The Papists say, that thoughts, words, & such like are but venial sins, for there be venial sins and mortal sins. Did you ever read of these venial sins in the Scripture? but you think they have nothing but the Scripture: yes, they have decrees, they have decretals, they have visions, & they have a Pope that cannot err: and thus they lessen the price of sins, and they can buy sins, sometimes for money, sometimes for Masses, and sometimes for other rewards, & by holy water many sins are washed away, because they are venial: but if the devil turn good unto evil, God turneth evil unto good.  
The Gentiles had a custom, that in the time of common plague, they sacrificed one for the rest, this custom they took by imitation of the jews in offering beasts, and of Abraham in offering his son. And thus the devil took advantage to do evil by the service of God, in moving the Gentiles to work abomination, by offering men in imitation of the jews sacrifices.  
Then they said, come let us cast lots.  
The mariners were not so wise to prevent the tempest before it came, as they were to lay the tempest when it might not be laid. Now whether it be lawful to cast lots, it is not evident by this example, because they were Gentiles, and therefore no precedent for us, but so far may we use them as the word doth lead us. There are two goats brought 
Levit. 16.  to Aaron that he might cast lots, to see which goat should be killed, & which should not, these goats signify Christ, for as he died, he lived again, and as he was buried, he rose again. Again the land of Canaan is parted 
Num. 33.  by lots, to see what part each tribe should inhabit. Again, that thief Achan is found 
josua 7.  out by lots, first by his tribe, then by his family, and lastly by his particular person.  
Again, it is said that Saul was chosen 
1. Sam. 1.  king by lots, and lest any should have said, that it was his good luck, his good lot, or chance to be king, therefore the Lord appointed that he should be anointed before we was chosen by lots.  
Again Mathias is chosen by lots to the 
Acts. 2.  Apostleship in stead of judas, so that it is lawful in some cases to cast lots, and it is not utterly unlawful, so that they do attribute nothing unto them, for the lot is cast in the lap, but the disposition thereof is from the 
Pro. 16. 33.  Lord: therefore they must not say that it is their chance, fortune, or good luck, for so they make an Idol of it, and rob God of the honour due unto him.  
It was not Saules fortune to be king, but God's mercy; it was not jonahs' chance to be cast out, but God's judgement; lots may be used to prevent strife, when all other means have been used, as sometimes brethren do divide their inheritance by lots, as the children of Israel divided the land of Chanaan. In the Church of Geneva there is an order that in the time of plague, there should be an house set a part for the sick to lodge in and lest they should be uncomforted they choose out a Minister by lots to do it.  
Then they said come let us cast lots.  
Now we are come to put up our suits to the Court of Lawyers, to see if they will do any thing for God, for conscience, or for love, that they would end their suits quickly, and let the poor clients have equity. Some say that Lawyers be good until they be counsellors, like Lions which willbe gentle until their talons grow: be not offended but amend for malice speaks not.  
I am persuaded that if the lots were cast to see who troubles the ship it would fall upon the Lawyers, be not offended but amend for malice speaks not. A poor client cometh forth accusing one, and going home accuseth an hundred, for so many seeks to gain by him, so few seeks to further him, and so many seeks to hinder him, that all his gain is but labour and loss. For a small matter many will come to law, to strive for that which with reason might easily be attained without such contention, and others seek to enrich themselves with contending for a small matter at the law with their neighbours, yet in the end lose that they sought, and that they had beside: and so they contend and strive about a thing commonly till the Lawyer hath gained more by them then the thing which is in controversy is worth. These are like the mouse and the frog, which strove so long about marsh ground till the kite came & took it from them both. Others will come up to law about a small matter, & therein so entangle themselves, that they cannot rid their hands of it, until it have almost undone them, like a silly sheep that is hunted of a fly which runneth from bush to bush, & every bush catcheth a lock of him, so that the poor sheep is threadbare ere he hath done and hath not a fleece left him to cover himself withal. So he runs from Court to Court to sue, to plead, till he have spent his cloak for his coat, were it not better to have cast lots for the coat at first? for the law is like a butler's box, play still on till it come to the candlestick. Therefore it is lawful for to end a controversy in a hard matter, to use this mean when other means have ●in tried. Now whether it be lawful to cast dice (if lots may not be used as I have proved but in hard matters & weighty causes) when the thing is doubtful, and all good means are tried before to avoid strife: that question is decided which none but voluptuous 
Arguments against ●●cing.  men make question off● namely, whether diceplay be a meet exercise for a Christian soul. Solomon saith the lot causeth contention 
Pro. 18.  to cease, therefore lots are to end strife: but these lots make strife, for before thou takest the, dice thou knowest thine own, and no man striveth to take it from thee, but when thou castest the dice, thou dost (as it were) ask whether thine own be thine own, and so makest a strife of no strife. Art thou not worthy to lose the gifts of God, which venterest to lose them when thou needest not? dost thou not deserve to forfeit thine own, which art so greedy of another's, that thou wouldst have his living for nothing but for turning of a die? Esau did not sell his birthright so lightly but he had somewhat for it which refreshed his hunger, but God hath given thee a living and thou spendest it vainly. But the mariners did cast lots to find out the sinner, they did not cast dice to see who should win, as dicers do, for to whom the lot falls, he takes all which deserves to lose all as well as the others, and hath no right unto it by any law, for God hath not allowed one man to take an others goods for the tripping of a die, but either they must be merited, or they must be given, or they must be bought, or else it is unlawfully, ungodly, unconscionablely to take them. Besides the brawls, cousinages, the oaths annexed to this game, which would not agree with it unless it had been a meet companion for them, thou takest another man's goods for nothing, whereas God hath appointed thee to get thy living with the sweat of thy brows, 
Gene. 3. 19  for thou takest away that which others have sweat for, & whereas thou shouldest live by working, thou seekest to live by playing, like the ape which lives by ●oying. Doth any dicer think he doth well, tell me what thinkest thou? for every sinner doth condenne in his prayer to God that which he excuseth before men: if they which are gamesters repent it, how can they which are gamesters defend it? Thou shouldest do nothing but that thou wouldst have God find thee doing if he should come to judgement, wouldst thou have him take thee at dice? I am sure thou wouldst not have God see thee so vainly occupied: neither canst thou think that Christ or his Prophets or Apostles, or his evangelists were dicers for no such lots are named in the holy Scriptures, & yet the Lords day is most profaned with his exercise, & cards and dice tables, as though they kept all their vanities to celebrate holy days. What hast thou to allege for dice, now evidence is given up against them? hast thou any patron to speak for them, but thy vain pleasure & filthy covetousness which are condemned already, and therefore have no voice by law? take away these & take away dice. The patron condemns the clients when one voice condemns another: if the exercise were lawful, such patrons as pleasure, & covetousness would not speak for it. Take thy pleasure therefore in that which is good, & the angels will rejoice with thee: if this were good, God would prosper them better that use it: but neither winners nor losers are gainers. I know not how but there is not so much won as lost, as though the devil did part stakes with them, & draw away with a black hand when no man seethe, for the winner saith he hath not won half so much as the loser hath lost. One would think that some of them should flow, when so many ebb: there is never an ebb without a flowing, never one looseth but another winneth but at dice. What a cursed thing is this that turns no man to good, which robs others & beggars themselves? the school of deceit, the shop of oaths, & the field of vanities. Thou dost not only hazard thy money (in this game) but ventrest thy salvation, & castest dice with the devil, who shall have thy soul. For every thing that cometh to a man he giveth thanks, but that which cometh by dice, he is ashamed to give thanks: which showeth that in conscience that gain is evil gotten, and that he sought it without God. Can this be good when w●●st men use it most, if it were good the evil would like worse of it then the good, but the more a man savoureth of any goodness, the more he gins to abhor it, and his conscience doth accuse him for it as for sin. They which doubt whether God do allow it, need but look how he doth prosper them that use it, but they trust not in God (as the terms of their occupation descries) for they call all their casts chances, as though they relied not upon God but upon chance. Therefore if dice make strife without cause, if they take away others goods for nothing, if we may not live by playing but by labour, if they which have been dicers repent it amongst their sins, if the holy men never used this recreation, but the worst most delight in it, if thou would not have God see thee when thou playest at dice, nor take thee at it when he comes to judgement, if nothing but pleasure & covetousness speak for them, if they do not prosper which take pleasure in it, if they trust not upon God but rely upon chance if thou dost not only venture thy money but hazard thy soul, than the best cast at dice is to cast them quite away.   
FINIS.   

A PRAYER FOR THE MORNING.  

O Lord prepare our hearts to prayer.  
_● Lord God our heavenly father, we thy poor & wretched creatures, give thee most humble & hearty thanks for our quiet and safe sleep, and for raising us up from the same. We beseech thee for jesus Christ his sake, to prosper us this day in our labour and travel, that principally it may be to thy glory, next to the profit of our Master and the Commonweal, and last of all to the discharging of our duty in this our vocation. Grant dear father, that we may cheerfully and conscionably do our business and labours, not as men-pleasers; but as serving thee our God, knowing thee to be the chief Master of us and our Masters, & that thou seeing and beholding us with thy fatherly eyes, promising reward to them that faithfully and truly walk in their vocation, and threatening everlasting death and damnation to them that deceitfully and wickedly do their works and labours. We beseech thee o heavenly father, to give us the strength of thy spirit, that godly and gladly we may overcome our labours, and that the tediousness of this irksome labour which thou for our sins hast powered upon all mankind, may seem to us delectable and sweet. Grant o dear Father, that we may cheerfully walk in our vocation, and faithfully serve thee in this our service, and gladly and joyfully go forth in our labours. Fulfil now o Lord these our requests, for thy son our saviours sake, in whose name we pray as he himself hath taught us. Our Father etc.   

Another Prayer.  
Eternal God, all mighty and most merciful, we thy unworthy servants prostrate before the throne of grace, do yield ourselves body and soul unto thee, for all thy benefits, which thou from our birth hast heaped upon us, as though we had always done thy will, although we occupied about vain things, never marked, never loved, never served, never thanked thee so hearty for them, as we esteem a mortal friend for the least courtesy. Therefore we come with shame and sorrow to confess our sins, not small but grievous, not few but infinite, not past but present, not secret but presumptuous against thy express word and will, against our own conscience, knowledge and liking if any had done them but ourselves. O Lord if thou shouldst require but the least of them at our hands, Satan would challenge us for his, and we should never see thy face again, nor the heavens, nor the earth, nor all the goodness which thou hast prepared for man: what shall we do then but appeal unto thy mercy, and humbly desire thy fatherly goodness to extend that compassion towards us, which thy beloved son our loving Saviour hath purchased so mightily, so mercifully, so graciously, & 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, & without thy grace our strength, our guide, our life, we are able to do nothing but sin, as woeful experience too long hath taught us, and the example of those which are void thereof, whose life is nothing else but the service of the world, the flesh & the devil: therefore good Father, as thou in especial 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 thine heavenly spirit into this earthly mansion, to illuminate our minds, mollify our hearts, cleanse our affections, subdue our reason, regenerate our wills, purify our natures with thy spirit: 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 into the image of thy son. Good Lord we beseech thee to look down in the multitude of thy compassions upon thy militant church, this sinful Realm, thy gracious handmaid our dread Sovereign, her honourable Counsellors, 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, & give unto every one a spirit unto his calling, that being mindful of the account, and that we are called Christians, may firmly resolve, speedily begin, and continually persevere in doing and searching thy most holy will. Good Lord bless & sanctify our meeting, that no temptation hinder me in speaking, or them in hearing, but that thy word may be heard & spoken as the word of God, which is able to save our souls in that day: howsoever it pleaseth thee by weak & foolish things to magnify thyself, there is no cause o Lord most just, why thou shouldest hear sinners, which art displeased with sin, but for his sake which hath suffered for sin and sinned not, in whose name we are bold to lift up our hearts, hands, and voices unto thee, saying as he hath taught us, O our Father etc.   
FINIS.