TWO SERMONS PREACHED BY Master HENRY SMITH: with a Prayer for the morning thereunto adjoined.  
And published by a more perfect Copy then heretofore.   book, hourglass, skull with wings, and globe 
I 〈◊〉 to die I die to live  
AT LONDON, Printed for William Leake, dwelling in Paul's Churchyard at the sign of the holy-ghost. 1610.   

The Contents.  

1 The sinner's conversion.  
2. The sinner's confession.  
3. A Prayer for the Morning.    

THE SINNERS Conversion.  
The Text.  Luke 29. verses 1. 2. 3. 4. 5. 
1 Now when jesus entered and passed through jericho,  
2 Behold there was a man named Zaccheus, which was the chief receiver of the tribute, and he was rich.  
3 And he sought to see jesus, who he should be, and could not for the press, because he was of a low stature.  
4 Wherefore he ran before, and climbed up into a wild Figtree that he might see him, for he should come that way.  
5 And when jesus came to the place, be looked up, and saw him, and said unto him, Zaccheus, come down at once: for to day I must abide at thine house.  
IN the end of the Chapter before going, we may see how Christ healed a man, blind in his bodily sight, namely, Bartimeus, whereby he showeth himself to be the Physician of the body: Here we shall see how he cured one blind in mind, namely, Zaccheus, whereby he showeth himself to be 
Ephe. 5. 23.  the Physician of the soul, and therefore the Saviour of the whole man.  
In speaking of Zaccheus and his conversion, we will observe four circumstances: First, the place where he was called, which was jericho, secondly, the person that was called, Zaccheus the Publican. Thirdly, by whom & how he was called, by the voice of Christ. And lastly, the effect and fruit of his calling, his good confession.  

The first circumstance.  
First therefore for the place where he was converted, it appeareth to be Jericho, a city not far distant from Jerusalem. It was sometime a notable City, till it was 
josu. 6.  subverted and ruinated by the Lord's Champion Josua. 
1. Reg. 16. 34.  It was builded again in the days of Ahab, by Hiel the Bethelite, and remaineth at this day with the rest of that holy Land, under the Turkish Empire. Unto this jericho, the Lord of heaven and earth vouchsafeth to come in the likeness of a servant. And as josua compassed jericho seven times minding to destroy it, so Christ the true josua, resorted oftentimes to jericho, minding to save it. But as in the destruction of jericho, josua spared none but Rahab the harlot: so jesus in his journey to jericho converted none but Zaccheus the Publican. When josua had conquered and razed jericho, he sowed salt in it to make it barren, and cursed him that should attempt to build it up: yet in this barren soil Christ hath his spiritual haivest, and in this cursed City he hath a holy Temple, a blessed building. Samaria that wicked city, affordeth many that believe in Christ. john 4. 39 And out of Galilee, from whence they thought no good thing might come, john 1. verse 46. Christ called divers of his Apostles; and even in jericho 
joh. 7. 52.  this cursed City, Christ hath a rich man that is to be saved. In every place Christ hath his chosen. There is neither jew nor Gentile, Barbarian nor Scythian, bond nor free, but Christ is all in all, to all that call upon him, Rom. 10. 12.   

The second circumstance.  
Now followeth the description of Zaccheus, which is most plainly & fully set forth unto us. The holy ghost speaking of Zaccheus and his conversion, comes in with an Ecce, Behold, as if it were a wonder that Zaccheus should be converted: Zaccheus was a Gentile, a Publican, and a rich man, and therefore behold a miracle, as if in the conversion of Zaccheus, these three should be converted at once.  
Zaccheus was a Gentile; a marvel to see a Gentile become a jew, that is, to believe in Christ. He was a 
Matth. 19 28.  principal Publican; a strange thing to see a chief customer to give over his office: and he was rich also; a rare matter to see a rich man to enter into the kingdom of God: and therefore behold a miracle, as if at this day the Turk, Pope, and the King of Spain, were at once 
Rom. 2. 28.  persuaded to forsake their idolatry and superstition. Christ going to jerusalem, converteth a Gentile, to signify the calling of the Gentiles: he converteth a publican, to show that notorious sinners may hope to be saved, if they repent and amend, as Zaccheus did. He converteth a rich man, to show that all rich men are not excluded from the kingdom of heaven.  
He was called Zaccheus before his conversion, but he was never truly called Zaccheus till Christ called him so. His name signifying, simple, pure, honest; but his life was subtle, impure, and most detestable. Thus many are called by honest names, whose deeds be wray their dishonest natures, and vices oftentimes are shrouded in the habits of virtue, like Aesopes Ass, masking in the Lion's skin, till his long ears detect his folly, or like the Crow that is decked in others plumes, till every bird do pluck his feather. Zaccheus by his profession was a Publican, and therefore much detested of the jews: for Publicans were Roman officers, appointed to gather and receive public custom or tribute of the jews, who were at that time in subjection to the Romans. And amongst these Officers, Zaccheus was the chief, and (as it seemeth) Overseer of the rest that were in jericho, and therefore in chief hatred among the jews, as one that chiefly favoured the Romans tyranny, and served to abridge their country liberty, which ought not to be subject to any Nation.  
Besides, he contemned the ceremonies of the jews, and regarded not their religion, nor lived after their law, and therefore with the rest of the heathen Publicans, was excommunicate out of their synagogue, Matth. cha. 18.  
Thus was he hated for his profession, because he was a Publican, and for his religion, because he was a heathen. Yet was he beloved for his wealth, for rich men have many friends, Prou. 14. 20. And though they do never so wickedly, yet have they some to take their parts. If they speak never so proudly, yet are there some to praise their saying, Eccle. 13. 23. 24.  
Zaccheus was a Publican, and therefore rich: for Publicans must needs be rich, and usurers will be wealthy. But rich Publicans make poor Princes, and wealthy usurers make many beggars. In every province there were many Publicans, and therefore much poor people in every place: for where there be many caterpillets, the fruit is soon consumed; & where there be many extortioners, beggars must needs abound.  
By the Law of God, there might be no beggars in Israel, but when so many Publicans were suffered to receive 
Deut. 15.  tribute of the jews contrary to God's law, no marvel though so many sate and begged, contrary to God's law, Luke 18. john 9 Acts 3. By the law of God, there ought to be no beggars among Christians, Psal. 32. 25. But when so many usurers are tolerated in a christian commonwealth, contrary to the Law of Christ, Luke 6. 35. no marvel though we have so many beggars, contrary to the mind of Christ. The poor 
Leu. 35. 36. 37. Mark 14. 7.  (saith Christ) ye shall have always with you, but when you will, you may do them good: and we shall be sure to have the poor amongst us always, but we must make such good provision for them, that they be not feign to beg 
Psal. 3 7.  their bread.  
Thus was Zaccheus rich to himself, for he was a Publican, but he was rich toward God also, for he had a desire to see Christ. Almighty God, who is rich in mercy, Ephe. 2. hath so inspired his heart with the desire of heavenly riches, that whereas before his whole delight was in seeking of worldly wealth, now his greatest care is to seek for heavenly treasure. He now forgetteth what his profession is, & gins to be of a new profession: and he whose heart was wholly set upon earthly profit, is now like old Simeon, most desirous to see his Saviour. The Tetrarch Herod desired to see Christ, and despised him when he saw him, Luk. 23. 8. 11. but Zaccheus the publican desired to see Christ, & rejoiced when he saw him, like Abraham that desired to see the day of Christ, john 8 56. And therefore of the servant of Satan, Zaccheus is now become the child of Abraham, which rejoiced to see the day of Christ. Happy were his eyes that saw so blessed a sight, for many 
Luk. 10.  Prophets and righteous men have desired to see and to hear those things that Zaccheus both saw and heard, and could not see nor hear the same. If jacob thought himself happy, if that he might but see his son joseph 
Gen. 45.  before his death, then surely thrice happy Zaccheus, whose hap it was, not only to see (as jacob did) but to rejoice (as Mary did) in Christ his Saviour.  
As Zaccheus was desirous to see Christ in earth, so I would have the rich men of our time, desirous to see Christ in heaven. For although with the eyes of our body we cannot see christ as Zaccheus did, yet with the eyes of our faith we may behold him as Stephen did, Acts 7. But if our faith be so weak sighted that we cannot see Christ, yet let us have a desire to hear christ in his word, whereby our faith may be increased, for faith comes by 
Rom. 10. 1. Reg. 10.  hearing the word of God. And as the Queen of the South desired to hear the wisdom of Solomon, so let us be desirous to hear the wisdom of Christ our Saviour.  
King Solomon left some Books in writing, wherein is seen some part of his wisdom; and Christ our king, 
john 20. 31.  hath left unto us his most sacred word, as it were a taste of his wisdom, sufficient matter for our salvation, this is that heavenly food, Mat. 4. 4. whereby our souls are fed unto eternal life, let us therefore labour for that heavenly food: and as the Israelites were careful to gather Manna to sustain their bodies, so let us be as careful to hear the word to feed our souls. The people in the 
Exod. 19  time of Christ, john 6. 24. took great pains to follow Christ both by land and sea, and many now adays (I confess) are very forward to follow his faithful Ministers, but as they followed Christ so fast to fill their bellies, so these frequent Sermons for fashion to serve the time.  
Zaccheus is desirous to see Christ, a godly care, but yet he could not obtain his purpose: a thing common; for 
joh. 6. 26.  every one that hath any good motion, hath always some hindrance to cross the same; and Zaccheus hath a double impediment to hinder his honest enterprise: The press of the people, and his little stature. Whereof the former, that is, the multitude, is always wont to 
Two impediments.  be an enemy to those that would come to Christ. This hindered the blind man from receiving his sight, Luk. 18. for the people rebuked him that he should hold his peace, till Christ called him and opened his eyes. This hindered them that brought the man sick of the Palsy, Mar. 2. for they could not come at Christ for the press, till they uncovered the roof of the house, and let down the bed wherein the sick of the Palsy lay.  
This hindered the healing of the deaf and dumb, Mar. 7. till Christ took him aside out of the multitude, and cured him. This hindered the raising of the Ruler's daughter, Matth. 9 till Christ had thrust out the Minstrels and the multitude, and then restored the maid to life. Finally, this hindered Zaccheus here from coming unto Christ, till Christ vouchsafed to call him to himself. Thus always a multitude that is prone to evil, doth withdraw and hinder us from approaching unto Christ: and therefore we must not follow a multitude to do evil, nor decline after many, to overthrow the truth. Exod. 23.  
The second impediment that hindereth Zaccheus from seeing Christ, is his little stature. He was so low of stature, that he could not see Christ above the multitude: but Christ was above the multitude, and therefore could see Zaccheus though he were so low of stature. For God looketh not on the countenance, nor on the height of 
2. Sam. 16. 7. 1. Sam. 16. 12.  man's stature, but the Lord beholdeth the heart, and preferred little David before Eliab his eldest brother, because he findeth in him a better heart to serve the Lord. And Zaccheus in his little body, hath a heart and mind prepared to seek and see the Lord. Zaccheus was so low, that he could not see Christ: but many amongst us are so high that they will not see Christ. The common people in time of Christ were so desirous to follow Christ, that neither lameness nor blindness, nor sickness, could stay them from coming to him; but the common people in our time, are more ready to follow their sport and pastime, then to come to the church to hear of Christ. And as for our rich men, who seethe not that they will make great haste to see a commodity, but will scarce come out of doors to hear a Sermon?  
They come to Church as Nichodemus came to Christ, 
john 3. 2.  by night, as if they were ashamed to come to Church: but they run after profit, to get riches, as Gehezi ran 
2. King. 5.  after Naaman the Syrian to get a bribe.  
Thus hath Zaccheus too lets that he could not see Christ, the one in the people, the other in himself: and we have many lets to withdraw us from Christ, some are external, and without us, as the enticements of the world, and some are internal and within us, as the lusts of our own flesh. The press of the people hindereth 
Esay 59 2.  Zaccheus from seeing Christ in his humility, & the multitude of our sins do press us down, that we cannot see Christ in glory. Zaccheus was a man of little stature, and that hindered him from seeing Christ in earth; and we are men of little faith, and that is the cause we cannot behold Christ in heaven.  
Though Zaccheus was a man of little stature, yet it appeareth that he was not a man of little wit. For when he could not come to the sight of Christ for the multitude, he had the wit to run before, and to climb up into a tree to obtain his purpose. And for the most part it falleth out, that men of low stature, are men of high conceit, and the shortest bodies, have the sharpest wits, God so providing, that the defects of their bodies might be supplied with the gifts of their mind. Now Zaccheus that before was loath to move his foot from the customhouse, for losing his profit, gins to run after Christ for fear of a greater loss, like Eliza that left his ploughing, and ran after Elias to follow his new vocation. But Zaccheus doth not only run, but also climb up into a tree to see Christ: A strange thing that Zaccheus a rich man, and a chief customer, should behave 
1. Reg 19  himself so childishly in the sight of so great a multitude; but the desire he had to see Christ, made him forget himself: and to commit such things as were not fitting for his state and credit. So they that will follow 
Rom. 12. 2.  Christ, must make account to do many things contrary to the fashion of the world, and their own liking. If Christ himself were content to leave the glory which he had with his Father to come down to us, shall not we be content to leave the reputation which we have with men to go up to him?  
But alas, where is there any almost that preferreth not the fruition of this earthly prison, before the possession of that heavenly mansion? and had rather hazard the hope which they have of eternal glory, then lose the present enjoying of their fading pleasure.  
The ambitious man hunteth after honour, and will not lose an inch of his estimation. The covetous man 
john 12. 6.  seeks after profit, and counts (like judas,) all lost that comes not to his bags. And the voluptuous man bestows his time in pleasure, and thinketh that his chief felicity. Thus every man makes his heaven of that wherein he most delighteth, and is content to take great pains to accomplish his fond desires. But here Zaccheus is of an other mind; for being a public officer, he climbs into a tree, which stood not with his gravity, and being a rich man, he runs to see Christ, which was not for his worldly profit; yea he takes great pains to see Christ, not respecting his case or pleasure.  
Thus must we be affected if we desire to come to Christ, that neither honours, nor preferments, nor profit, nor pleasure, nor kindred, nor friends, be able to hold us back: We must be ready, not only to run, but also to climb (if need require) as Zaccheus did: that is, to take some pain and travail to have a sight of Christ.  
The Queen of the South undertook a great and 
Mat. 3. 22. Luke 14. 29. 1. King. 10.  tedious journey to hear the wisdom of Solomon, but we are loath to take any pain to hear one that is greater than Solomon.  
The people in David's time brought so much treasure, and so many gifts to the building of God's Temple, that the Priests were feign to bid them cease: but a 
1. Chro. 29. 9  great part of the people in our time, are so sparing of their pains and cost, that they think that very time misspent which is employed in the service of God; and that money ill bestowed, which is given to the maintenance of his Ministers.  
When Zaccheus could not see Christ for the multitude he climbs into a tree, that groweth in the way where he was to pass, that from a tree he might behold him, which was to suffer on a tree for man's salvation. So when we cannot draw near to Christ, by reason of our sins that press us down, we will climb up by a lively faith, which is the tree of life, that groweth in the way to eternal life, that so, with the eyes of our faith, we may behold him that died for our sins upon a tree.  
It was a wild Fig tree that Zaccheus climbed, but not like that unfruitful one which our Saviour cursed: for this bore most precious fruit, even such as 
Mat. 21. 1  Christ himself vouchsafed to pluck. A happy tree that bore such precious fruit as Zaccheus was; but thrice happy Zaccheus, that so happily climbed on that happy tree.  
This tree grew in the way that Christ was to pass, for else Zaccheus might have climbed to no purpose: So if we desire to find Christ, we must seek him in the way where he hath promised to show himself unto us, that is, in his holy Temple; where his word is duly preached, and his Sacraments reverently administered, for where 
Mat. 19 20.  two or three are gathered together, he hath promised to be present amongst them.   

The third Circumstance.  
When Christ came to the place, he locked up and saw Zaccheus.  
As Zaccheus ran before Christ, so Christ followed after to see Zaccheus. Satan for his part went about like 
1. Pet. 5. 8. john 10. Luke 11. 21.  a roaring Lion, seeking to devour him; but Christ for his part goeth about like a good shepherd, minding to save him. And although Satan a strong armed man had taken some possession in the heart of Zaccheus, yet Christ a stronger than he cometh unarmed, and taketh from him his harness wherein he trusted, and rescueth the spoil.  
Christ cometh to the place where Zaccheus was, because otherwise it had been unpossible for Zaccheus to come to his presence: for unless the Lord vouchsafe to come unto us, we cannot attain to the presence of God. As no man might have any access to king Assuerus except he stretched out his golden sceptre: so no 
Hester 4.  man may come to Christ, unless he be called by the golden sceptre of his sacred word.  
Christ looked up and saw Zaccheus, before Zaccheus could look down to behold him. Thus doth the Lord prevent us with his mercy, whom he might cast off in his justice: and if he perceive in us a willing mind to come unto him, he is content to come first unto us. And like that good father, Luke 15. to behold us while we are yet a great way off, and to have compassion on us.  
When jobs three friends that came to visit him in his 
job. 2. 12.  great calamity lift up their eyes a far off, they knew not job, because he was so sore afflicted. But Christ who is the mirror of true friendship, cannot so soon forget his friends, howsoever they be disguised. He knoweth his own sheep wheresoever he seethe them, joh. 10. whether they be under the Figtree, as Nathaniel was, or upon the fig-tree, as Zaccheus was, he hath respect unto them. And if they have a desire to seek they shall be sure to find, Math. 7. And if they labour & are heavy laden, he will refresh them, Math. 11. Christ is now come to the place where Zaccheus is to be called; and as Abraham, Gen. 22. lift up his eyes and saw in the bush a ram that was to be sactificed, so Christ lifting up his eyes, saw in the tree. Zaccheus the sinner that was to be converted. And now begins the conversion of Zaccheus, for now Christ gins to speak unto him.  
Zaccheus desired only to see Christ, but now Christ calleth him by name, and offereth his own self unto him. This was more than Zaccheus expected, and yet no more than Christ vouchsafeth, namely, to give more 
john 1. Luke 5. 1. Kin. 3. 12. 13 Gen. 28. 20.  than is desired. The sick of the palsy that asked health, obtained also forgiveness of sins. Solomon desired wisdom, and the Lord gave him wisdom, and abundance of wealth beside. jacob asked but meat and clothing, and God made him a great rich man. And Zaccheus desired only to have a sight of Christ, and was so happy as to entertain him into his house.  
Thus the Lord that is rich in mercy to all that call upon him, useth oftentimes to give more than we ask: and he that is always found of them that seek him 
Rom. 10. 12. Ephes. 2. 4. jor. 29.  with their whole heart, is found also sometime of Gentiles that knew not God, Esay, 65. 1. Let us therefore that were sometimes sinners of the Gentiles, seek the Lord as Zaccheus did, while he may be found, and call upon him while he is nigh. He will be found of them that seek him heartily, and is nigh to all them that call upon 
Rom. 10. 20. Esay. 55.  him faithfully, Psal. 145. 18.  
Zaccheus, come down at once. Now Christ begins to call Zaccheus from the tree to be converted, as God called Adam from among the trees of the garden to be cursed, Gen. 3. Before, Zaccheus was too low, and therefore was feign to climb, but now he is too high, and therefore he must come down. And we (for the most part) are either too high, or too low, too hot, or too cold, too quick, or too slothful in the Lord's business. Sometime we flock together to hear a Sermon, like the people, Luke 5. that pressed upon Christ to hear the word, and anon we run to see some pleasant pastime, like the 
Act. 17.  Athenians, whose ears always itched to hear some news.  
Who make more show of conscience and religion, than they that show themselves most irreligious and unconscionable? Who seemed more confident and virtuous in 
Math. 26.  Christ his cause then Peter? and not long after, who more traitorous and faint hearted?  
Many can say with Peter, that they will not stick to die before they will deny Christ; but when it comes to the trial, they are ready to abjure Christ and his religion before they will hazard either life or living.  
He that will come to Christ, must come at once, without delay, for delays (specially in the matter of our salvation) are most dangerous, and repentance may not be deferred. We must make no tarrying to turn unto the Lord, nor put off from day to day. lest the wrath of the Lord 
Eccles. 5. 7.  break forth suddenly, and we be destroyed in our security, and perish in the time of vengeance. When the Lord is minded to do us good, he will have us come quickly, like joseph, Genesis 45. 9 that in the time of famine would have his father jacob to come down quickly unto him, to sojourn in Egypt, where there was some plenty of food.  
As the children of this world are very nimble to work wickedness, so the children of light should be as nimble to follow goodness. judas was nimble to betray Christ, john 13. 27. and the bad debtors, Luke 16. could sit down quickly to misreckon their creditor: so let us come quickly to hear of Christ, that Christ may accept of us quickly; let us be nimble to make our account before, that we do not (like the foolish builder) come short of our reckoning. 
Luke 14. 28.   
But why must Zaccheus come down so hastily? Even to entertain Christ into his house: For to day (saith Christ) I must abide with thee. This was joyful news to little Zaccheus. Not long before, he wanted means to see Christ, but now he hath opportunity to entertain him into his house.  
There was more humanity in Christ then in Zaccheus: for if Christ had not bidden himself to dinner, he had not been bidden for Zaccheus: So if Christ do not offer himself 
Mat. 35. 40.  unto us in his afflicted members, he may go long enough before we will offer him any entertainment. As often as the poor craveth any relief at our hands, let us imagine that Christ asketh something of us: but as Zaccheus must entertain him presently without delay, so let us be ready to help them presently, because they stand in need of present help. And as he must receive Christ into his house; so we must make account to receive his needy members into our houses. And as the unjust steward 
Luke 6.  procureth himself friends with his master's goods, so let us make the poor to be our friends, by our beneficence and bounty towards them, that so receiving them, (when they have need) into our earthly houses, they may receive us when we stand in greatest need, into everlasting habitations.  
They that were invited to the marriage, Matth. 22, refused to come; but Christ is content to come to Zaccheus house before he was invited. Wherein also he showeth his great humility, in coming before he was requested, as they bewrayed their great arrogancy, in refusing to come being solemnly bidden. It was a part of great humility, that he that was most free from sin, would vouchsafe to come into a sinner's house: but it was a sign of great humility, that he would be wray his great necessity, and seek for secure at a sinner's hand.  
Alas poor humble Saviour, who though thou be Lord of heaven and earth, as thou art the son of God, yet as thou art the son of man, hast not whereon to lay thy head. Matth. 8.  
How justly did thy prophet jeremy wonder at thy 
jer. 14.  humble poverty, saying; O thou hope of Israel, the Saviour thereof in the time of trouble, why art thou as a stranger in the Land, or as one that passeth by to tarry for a night? The Son of God vouchsafeth to come, and that unrequested to a sinful man's house; a special favour: but he di●d●●●eth not to make his necessity known unto him; O strange humility! Here therefore appeareth the singular humanity and great humility of Christ to sinful men: he offereth himself to betheir guest, if he find them willing to entertain him for their guest, And Zaccheus no doubt was willing to entertain him, for although Christ heard not the voice, yet he heard the affection of Zaccheus inviting him to dinner.  
As therefore Zaccheus was willing to receive Christ into his house, so let us be ready to receive him into our hearts. For as Christ said to Zaccheus, This day I must abide at thy house: so he saith to every one of us. This day I must abide in your hearts. Wherefore as the prophet David 
Psal. 24.  saith, Open your gates that the King of glory may come in: so I say unto you, Open your hearts, that the word of God may enter in. This day the word of God may abide in your hearts, for this day the word is preached unto you; and who knoweth whether he shall live to hear it the next Sabbath: To day therefore if you will hear his voice, harden not your hearts, as did the Israelites, lest if you harden 
Psal. 95.  your hearts, his voice be heard no more amongst you.  
This day you may gather this heavenly Manna, as the Israelites might gather their Manna six days together, 
Exod. 16.  but to morrow (perhaps) and six days after, you may not gather it, as on the seventh day Manna might not be found.  
The Lord grant that you may gather sufficient food for the sustentation of your souls, that as Elias the Prophet journeyed in the strength of the meat that the Angel brought him, even unto Horeb the mount of God: so you in the strength of this spiritual meat which here 
1. Reg. 19  I bring you, may be able to pass through the dangerous ways of this troublesome world, unto God's holy Mountain, the haven of all happiness: whither he bring us, that hath dearly bought us with his precious blood, even Christ jesus the righteous: to whom with the Father, and the holy Ghost, three persons and one God, be given all glory and majesty, world without end.  
Amen.   
FINIS.   

THE SINNERS Confession.  Pro. 28. verse, 13. 
He that hideth his sins shall not prosper; but he that confesseth and forsaketh them shall have mercy.  
The Text.  Luke 19 verses 6. 7. 8. 9 
6 Then he came down hastily, and received him joyfully.  
7 And when all they saw it, they murmured saying, that he was gone to lodge with a sinful man.  
8 And Zaccheus stood forth, and said unto the Lord: Behold Lord, the half of my goods I give to the poor: & if I have taken from any by forged cavillation, I restore him fourfold.  
9 Then jesus said unto him, This day salvation come unto this house, for as much as he is also become the son of Abraham.  
YOu heard the last Sabbath, how Zaccheus the Publican was called to be a Christian: now you shall hear the fruit of his conversion. No sooner had Christ called him from the tree, but that he came down hastily, & received him joyfully.  
This was the fruit which it had in the heart of Zaccheus, namely obedience to the voice of Christ: a fruit more precious and acceptable unto God, than the most pleasant fruits which Eden yielded; and a sacrifice more sweet & acceptable unto him, than all the sacrifices which the Law required. This is the sacrifice wherewith the Lord is pleased, even when his voice is obeyed, 1. Sam. 16 22. The voice of the Lord is a glorious voice, & mighty in operation, dividing the flames of fire, & shaking the 
Psal. 29.  cedar trees. So the voice of Christ is a glorious voice, his voice is mighty in operation, dividing the soul and the 
Heb. 4. 12.  spirit, and shaking Zaccheus from the wild figtree, whereinto he had climbed.  
The same God to whose command the winds, the sea, the devils, and death itself obey, here commandeth 
Matth. 8.  Zaccheus to come down at once, and he cometh down hastily to receive him into his house, and he receiveth him joyfully. As Zaccheus could not come at Christ till he was called, so no man can come to Christ 
john 6. 44.  except the Father draw him: And as Zaccheus could not choose but come, when he was called by the voice of Christ, so when any man is called effectually by the preaching of the Gospel, he cannot choose but come to Christ: for where there is an effectual calling, there is grace given also to obey the same, Rom. 8. 30. The Lord is feign sometime to call us often, because we know not the voice of him that calleth us, as he called Samuel three times before he answered; because at that time Samuel knew not the Lord, 1. Sam. 3. 7. But as soon as he understood that it was the Lord that spoke unto him, he replied presently, Speak on Lord, for thy servant heareth. So when the Lord calleth any man effectually by the preaching of his word, all the parts and powers of his body do yield their obedience, the care listeneth, the tongue confesseth, the heart believeth, the head deviseth, the hand performeth, the foot runneth, the eye directeth, and all concur To do thy will O God, P. salme. 40. 7.  
Such and so effectual is the voice of Christ in the hearts of his chosen, that it maketh Saul of a bloody persecutor to become Paul a painful Preacher: it causeth 
Acts 9 Math. 4.  Peter of a silly Fisherman, to become a catcher of men: and Zaccheus here of a vile Publican, to become a zealous Christian. And such also is the nature of the word preached, wheresoever it pleaseth the Lord to give success and increase thereto, that it is able to transform the minds of men, to beget faith in the hearts of Jnfidels, 
1. Cor. 3. 7.  and (in a word) to save such as are ordained to eternal life. Acts 13. This is the power of the word of God, even to cause a consenting to the truth thereof; and this is the property of the children of God, to yield all obedience 
Rom. 1.  to the word of God. As soon as Christ calleth Zaccheus, he comes down presently, like the light in the creation, that was made as soon as God said, Let there be light. Hear therefore of Zaccheus that obeyed the voice of Christ, let us learn obedience to the voice of Christ: sor as Christ biddeth Zaccheus to come down, because he was too high: so he saith to every one of us, Come down, because we are too high minded. But with us the voice of Christ is not so effectual as it was with Zaccheus: for he was content to come down at the first bidding: but we must be often bidden, to beware of pride & ambition, and yet we will still be climbing. There are few so high that are content with their calling, but as Haman was always aspiring till he came to the gallows, 
Hest 7.  so many amongst us are always climbing till they catch a fall.  
Again, as Christ said to Zaccheus, To day I must abide at thy house: So Christ saith to us, To day my poor afflicted members should receive some succour at your hands. But as the Priest and the Levite, Luke 10. passed by the wounded man leaving him half dead, so we (for the most part) pass by our needy brethren, leaving them unrelived. Thus are we every way disobedient to the voice of Christ. He teacheth us to be humble as he himself is, Matth. 11. 29. and we wax proud and insolent as Satan is. He willeth us to be merciful, as our heavenly Father is, Luke 6. 36. and we are cruel and unmerciful, as the rich Glutton was, Luke 16. This is the cause why the earth deceiveth and rendereth not her fruit, Esay 24. 5. This is the cause why the sword devoureth abroad, and the pestilence destroyeth at home, Deut. 28. 15. Levit. 26. 24. 25. and in a word, this is the cause of all the mischiefs and calamities that are threatened, even because we are obstinate and rebellious against the Lord, we are undutiful and disobedient to the voice of Christ, that calleth us so lovingly to come unto him, Math. 11. 28.  
Zaccheus was called but once, & he cometh quickly: but we are called oftentimes, and almost every day, and that by the voice of Christ himself, For he that heareth you (saith Christ) Luke. 10. 16. heareth me: and yet we cannot find the way to Christ. The word of God, which is the lantern unto our feet, and the light unto our paths, Psalm. 119. hath been plainly and plentifully preached amongst us these many years, and yet many amongst us have not yet learned to come to Christ. Zaccheus comes quickly when Christ calleth him, let us therefore learn of Zaccheus to come quickly when Christ calleth us. We must be quick in the Lord's business, for God cannot abide loiterers standing all the day idle, Mat. 20. and as he loveth a cheerful giver, 2. Cor. 9 7. so he liketh a cheerful follower.  
It followeth therefore that Zaccheus received him cheerfully. Still Zaccheus is a receiver: before he was a receiver of custom, now he is a receiver of Christ. Zaccheus received Christ two ways: first into his heart, when he desired to see him: and then into his house when he gave him hospitality. Many received Christ to house, but not into their hearts, and therefore received him grudgingly: but Zaccheus received Christ first into his heart, and then into his house; and therefore received him joyfully. Of Zaccheus his joyfulness, we must learn to be joyful when we do any thing for the cause of Christ: we must be glad to harbour Christ in his members, as Zaccheus was glad to harbour Christ himself. As before in coming down from the tree, Zaccheus showed his obedience: so here in receiving Christ into his house, he showeth the love that he bore unto him. If Zaccheus had not loved Christ, he might have sent him to some common Inn: But Zaccheus is content to receive Christ in his own house; yea he rejoiceth to have gotten so good a guest; like Abraham, 
Gen. 18.  that used to sit at the door of his tent, and rejoiced to entertain strangers that went by the way: and therefore, though Zaccheus were a Gentile borne, yet herein he showeth himself the child of Abraham, because he doth the works of Abraham, Ioh 8. ver. 39 So did Abraham, and so we must do, if we will show ourselves to be the children of Abraham.  
When Abraham thought only to have entertained 
Abraham. Gen. 18. 3.  men, he receiveth the Angels in the shape and likeness of men: and when Zaccheus thought to entertain the son of man, he receiveth the son of God himself. Let us therefore (as the Apostle willeth us.) Hebr. 13. 2. be mindful to entertain strangers, for as much as thereby 
Lot. Gen. 19 3.  some have received Angels into their houses unawares; and why should we not hope to entertain the like, or better guests, if we be given to hospitality, as those godly Fathers were? For as the Angels came to them in the likeness of men: so Christ himself comes to us in the likeness of a poor man, of a lame man, and of a blind man: and when he cometh, he cometh hungry, or thirsty, or naked, or harbourless, or sick, or imprisoned: and happy are they that feed, or cloth, or harbour or visit him, when he cometh thus afflicted, When Abraham entertained the Angels, he was not only busy himself, but his wife, and all his household were careful to make provision for them; so when Zaccheus received Christ into his house, his whole family (no doubt) were no less willing and careful to entertain Christ, than their Master was: and therefore not only to Zaccheus, but even to his whole house salvation is promised, because the whole family rejoiced at Christ his coming. Let rich men learn of Zaccheus to entertain Christ in his needy members, and let rich men's servants learn of Zaccheus family, to show themselves merciful, like their merciful masters, that they may receive the reward of mercy and hospitality at the last day. Come ye blessed, for I was harbourless, and ye took me in. Generally, as Zaccheus gladly received Christ: so let every one that is able, be glad to distribute to the necessity 
Math. 25.  of the poor Saints: if we have much, let us give plentifully: if we have little let us give gladly of that little: if we be not able to give a penny, yet happily we may afford a morsel of bread: if not that, yet there is none so needy, that cannot give a cup of cold water, and even so small a gift shall not lose his just reward, Matth. 10. 41. Zaccheus received Christ into his heart, but many amongst us are ready to drive Christ out, and to receive Satan instead of him: Zaccheus received Christ into his house, but there are many rich men amongst us, that like Dives, Luke 16. will not afford poor Lazarus the crumbs that fall from their table: but as the damosel, Acts 12. opened not the door for joy when she heard Peter's voice; so by contrary, these men for very grief shut their gates, when they perceive a beggar there Finally, Zaccheus was joyful when he entertained Christ, but many amongst us are sorrowful when they should relieve the poor, like churlish Nabal, 1. Samuel 25. that reviled David, when he should have relieved him.  
So long as job prospered, he kept a worthy and a worshipful house, he suffered not the stranger to lie in thee streets, but opened his door to the travailer that went by the way, Job. 31, 32. But now many Gentlemen of the country are content to suffer the stranger, the fatherless, and the widow, not only to lie but even to starve and die in the streets with hunger and cold, and never receive them to house or harbour, nor afford them any relief or succour. But as the voice of Abel's blood did cry from the earth to God for vengeance against 
Gen. 4. 10.  his brother's cruelty: so the voice of the poor and their piteous cries, shall enter into the ears of the Lord, and their guiltless blood (which is powered forth in every place without all compassion) shall pull down hasty and sudden vengeance from heaven upon the heads of those unmerciful cormorants, unless while this time of mercy lasteth, they show mercy to their distressed neighbours.  
Thus you have heard how Zaccheus behaved himself in entertaining of Christ: now you shall see the behaviour of the pharisees in disdaining at Christ. When all they saw it, they murmured saying, that he was gone in to lodge with a sinful man. Before, they hated Zaccheus for his vices, because he was covetous: now they envy him for his virtues, because he was given to hospitality. For the wicked will always have something to find fault with in the children of God, like the sons of jacob, Gen. 37. that hated their brother joseph because of his dreams: and like Saul that unhappy King, that envied David for his happy victories, 1. Sam. 18. 29. Thus the wicked when they cannot charge the godly with any grievous crime, they begin to grudge at their well doing: and therefore not only Zaccheus is hated for receiving of Christ, but Christ is hated also for being his guest: When they could not accuse Christ for sin, they accuse him for companying with sinners: For they must still be accusing some or other, for one thing or other, like their father the devil, that both by name, Revel. 12. 10. and by nature, Job. 16. 7. is a continual accuser of the brethren. It had been the duty of the pharisees to have received Christ, and made much of him as Zaccheus did: but they are so far off from entertaining him themselves, that it grieveth them to see Zaccheus give him entertainment. And surely, such is the perverse nature of the wicked, that they will neither receive the grace of God when it is offered them, nor willingly suffer any other to embrace the same: like the wicked Iewes Acts, 13. 50. that would neither believe the doctrine which Paul preached, nor could abide that the Gentiles should be brought to the faith of Christ. The high Priests thought themselves too high, to have poor humble Christ amongst them: The Scribes and the pharisees, in their own conceit, were too good, too wise, and too holy to receive him into their company and not content to sequester and estrange themselves from Christ, they disdained also that he should be conversant with Publicans and sinners, as though he were not worthy to be conversant amongst them.  
If it were the office of Christ to convert sinners, why should the pharisees be offended at him, if he were sometimes 
Mat. 9 13.  conversant with sinners to work their connersion. If Christ were a Physician to cure the sickness of the soul, that is, to save the people from their sins, why 
Mat. 9 13.  should the pharisees murmur at him for keeping of company with Zaccheus, that was sick in soul? for as it is expedient for the Physician to visit his patients for their better recovery, so it was convenient Christ should visit sinners for their speedier conversion. But as the Physician that resorteth unto sick persons, is not straightway infected; so the soul's Physician that converseth with sinners, is not thereby polluted. And therefore, as Christ performed his office though the pharisees murmured, so let the ministers of God learn by this example, to perform their duties, though the wicked be offended. It was the office of Christ to call sinners to repentance, yea, he came to call Pharisee sinners as well as Publican sinners if the Pharisees would have confessed themselves 
Luke 18.  to be sinners, as the Publicans did; but because they stood so much upon their own righteousness, and despised others, therefore Christ denounceth so many woes against them, and preferreth the penitent Publican that 
Matth. 23.  trusted in the Lord's mercy, before the proud Pharisee that trusted in his own merits.  
Though Paul was a Pharisee, and the son of a pharisee, yet he shameth not to confess himself one of the 
Acts 23. 6.  chief sinners that Christ came to save. So if the pharisees that murmured at Zaccheus would have been saved, they should have confessed themselves chief sinners as Paul did. They should not have accused Christ for 
1. Tim. 1. 15.  keeping company with sinners, but they should have accused themselves for not keeping company with Christ. The just man (saith Solomon, Pro. 18.) is the first accuser of himself; but the Pharisees are so far from accusing themselves that they began to accuse Zaccheus & Christ together. Thus the pharisees of our time that make religion a cloak to cover their corrupt dealing, have this property to think other men to be heinous sinners, and themselves only to be righteous: in so much as they will not stick to speak like that proud people that was wont to say, Depart from me, for I am holier than thou: and like the presumptuous pharisee, Luk. 18. I thank God I am not as others are, extortioners, usurers, adulterers, drunkards, or such like. I sanctify the Sabbath, which other men profane: I frequent sermons, which they neglect: I reverence the name of God, which they blaspheme: I pay tith, which others withhold: and fast oftentimes, which they do seldom, or never. These were the speeches of the pharisees, 
Mat. 15. 7. Luk. 11. 44.  that lived in the time of Christ, whom he so often calleth hypocrites: and these are the speeches of the hypopocrits of our age, that seem to live after the straightest 
Luke 11. 1. Act. 26. 5. Mat. 23. 25. 27  sect of our religion. Acts. 26. They wash the outside of the cup and of the platter; that is, they justify themselves, and seem marvelous holy in the sight of men, which can discern by the outward appearance only: but unto God that seethe and searcheth the secrets of the hearts and reins, they appear like painted tombs, full of dead men's bones, and all filthiness: that is, they have their inward parts full of ravening, and all kind of wickedness. Wherefore, as Christ said to his Disciples, Except your righteousness exceed the righteousness of the Scribes and pharisees, you cannot enter into the Kingdom of heaven: 
Mat. 5. 20.  So I say unto you, that except your righteousness exceed the righteousness of these pharisaical hypocrites, ye cannot be saved.  
These holy pharisees did use to call the publicans, not usurers, nor extortioners, as they themselves were; but by the general name of sinners, as though they themselves were free from sin. Thus the Papists at this day do use to call the most sincere professors of the Gospel, not Lutherans, Caluinists, Zwinglians, or Protestants, as they were wont to call them: but now they term us heretics, a name more odious than any other; whereas in the mean season, they themselves are of all others the greatest heretics. So the Atheists of our time, when they cannot accuse the godly that are amongst us, of usury, or bribery, or extortion, or drunkenness, or any such notorious sin, they call them hypocrites, which is the sum of all: when as in very truth they themselves do best deserve that name: but it makes no matter what they call us, neither are we to be moved at their despiteful speeches: for as the bitter taunts of these murmuring pharisees, could not hinder Zaccheus in his conversion, so the slanders of these godless men, must not discourage the servants of God from their good profession. The pharisees did Zaccheus great wrong for calling him sinner, when he had repent of his sin: and the Atheists at this day do greatly wrong the true professors, in calling them hypocrites, which have truly repent of their former sins, and endeavour by all good means to lead a godly life. Therefore as Zaccheus preferred his soul's health before all their murmuring: so it behoveth us to look to our soul's salvation, notwithstanding all the reproaches and slanders that are devised against us. And as the Pharisees might call Zaccheus sinner, but could not hinder his conversion: so the malicious worldlings may take away our goods, our good names, yea, and our lives also, but cannot deprive us of our salvation.  
Wherefore, as our Saviour said to his Apostles, Fear not them that can kill the body, and then can do no more: so I 
Math. 10.  say unto you, Fear not the frowns of the wicked, for they are not able to hurt your better part: seek not to gain the favour of the world, for the whole world is not able to save a soul, but fear to offend him that is able to destroy both body and soul in hell, and seek to please him that is able to save them both in heaven for ever.  
Now followeth an other fruit of Zaccheus conversion: namely his good confession: for, as he believed with his heart unto righteousness, so he confessed with 
Rom. 10. 10.  the mouth unto salvation. When Zaccheus was mocked of the Pharisees, it seemeth that he should stoop down for shame: but when he was thus reproved and reviled by them, the Scripture saith, that he stood up in sign of gladness. As the Apostles went away rejoicing that they were counted worthy to suffer rebuke 
Acts 5.  for the name of Christ: so Zaccheus the Publican went forth rejoicing, that he was reproached for the cause of Christ. Before, Zaccheus was a Publican, and therefore stood in sin very dangerously, like the house that is builded upon the sand, ready to be overturned with every tempest: but now Zaccheus is become a true christian, 
Luke 6. 46.  and therefore stands in righteousness very safely; like the house that is built upon a rock, free from any danger of falling.  
Behold Lord, the half of my goods, etc. There are two parts of this confession. The first is his gift to the poor: The second is the restitution of his unjust got goods. Before, Zaccheus was an oppressor of the poor, now he is a great benefactor to the poor: before, he was an encrocher upon other men's goods; now he is a distributer of his own goods: before, he was a receiver and a taker, 
1. Tim. 6. Matth. 13.  now he is a restorer and a giver: neither doth he give sparingly, but he giveth liberally, laying up a good foundation against the time to come.  
Now hath Zaccheus found that precious pearl, and for joy thereof, he is content, not to sell, but to give all that he hath to enjoy the same. When the rich Ruler (in the former chapter) was willed to sell all that he had, & to give it to the poor, he went away very sorrowful, for 
Luke 18.  he was very rich: but Zaccheus perhaps as rich as he, is content, of his own accord, and unbidden, to bestow half his goods upon the poor, and that with a cheerful mind. If Zaccheus had given only the third part of his goods, no doubt but Christ would have accepted it, for he accepted the widows farthing, because it was given with a willing mind: but if he had given all 
Luke 21.  his goods to feed the poor, as the Pharisees gave their alms, to be seen of men: yea, or his body to be burned, as some Romans have done, to get renown, it should have been to no purpose, because it was done to a wrong 
1. Cor. 13.  end.  
Now, as Zaccheus was rich in the goods of his life, so was he rich in faith also: neither was it an idle or dead saith that Zaccheus had, but it was a fruitful and lively 
Gal. 5. 6.  faith, a faith that worketh and laboureth by love, such as is required at the hands of Christians. Saint james saith, Show me thy faith by thy works. And here Zaccheus doth show his faith by his works. Before, he was exercised in ungodly works, which are the fruits of infidelity: but now he is exercised in the works of mercy, which are the fruits of a lively faith. Zaccheus is very liberal in relieving the poor, but he is liberal of that which is his own: so there are many now a days that are very liberal, but it is of that which is none of theirs; for as Nahab and Abihu offered strange fire unto the Lord, so these men offer strange goods unto the Lord, There are some amongst us, that think to make amends 
Levit. 10.  for their unjust dealing, by giving part of that to some good uses, which they have gotten by bad means; if they have gotten a pound by usury and oppression, they are content perhaps to give a penny to relieve the poor. But as it was not lawful for the Israelites to bring the price of the hire of an harlot into the house of the Lord, so it is not lawful for us to apply the gain of our ill gotten goods to the service of God. 
Deut. 23.   The half of my goods I give, etc. 
Zaccheus saith not, I have given as an upbraider of God: or, I will give, as a delayer, that means to give away his goods after his death, when he can keep them no longer: but he saith, I give, to signify, that his will is his deed, and that he meaneth not to take any days of payment for the matter. For as before he ran apace to see Christ, and came down hastily to entertain Christ in his own person; so doth he here give quickly to relieve Christ in his needy members. This is Zaccheus last will and Testament that he maketh before his death and seethe the same proved & performed before his eyes. If therefore we desire to do any good to any of our poor brethren, let us learn of Zaccheus to do it quickly while we are alive, for time will prevent us, and death will prevent us, I know there would be many that would be willing to give some part of their goods to the poor before their death, as Zaccheus did: but that they know not what need themselves may have thereof before they die; and therefore for the most part they will hardly forsake or leave their goods, till their goods forsake and leave them. But herein they show themselves to doubt of God's providence, and as it were to distrust of his payment, who hath promised to repay whatsoever is given unto the poor, as it were lent unto himself, and that not secretly, though they did their alms never so secretly: but the Lord will reward them openly, as our Saviour speaketh, Matt. 6. The wise preacher, Eccl. 11. 
Pro. 19 17.  willeth us to cast our bread upon the waters; that is, to be liberal to the poor, whose watery eyes bewray their great necessity: or (as others expound it,) to hazard and adventure some of our goods upon our needy brethren, as Merchants do adventure their goods upon the seas: for although they may seem to be in great peril and danger of perishing in the waters, yet commonly it falleth out, that by the blessing of God they return with greater profit. So albeit, the relief that is bestowed upon our distressed neighbours, may seem to be lost; yet as the wise man saith, after a time we shall find it again: and as the precious oil descended from Aaron's beard to the skirts of his clothing, so certainly the oil of mercy and charity which we pour into the wounds of 
Psalm. 13 3.  our distressed brethren, shall descend into our own souls; and as the widows oil was increased in the 
Luke 10. 1. King. 17.  cruse, because she relieved the Lord's Prophet, so shall this precious oil bestowed upon the poor, be returned upon our heads in great measure. Thus is Zaccheus liberal as you see: for he giveth a way half his goods, but he gives it not to the rich, that might give to him again, but he gives it to the poor that cannot requite him: to teach us upon whom we should bestow our alms. As God that is rich in mercy, giveth all things unto us that cannot requite him: so the rich men of this world (if they have any spark of mercy in them) should give unto the poor that cannot requite them. But amongst us in every place almost, it is far otherwise: for if any thing be to be given, not they that are poorest and stand in greatest need, but they that can make best friends are best preferred. Thus Dives is still enriched, and Lazarus is still rejected. If we send to a great man, we send an ox for a present, but if we send to a poor 
Luke 16.  man, we send a crust for an alms. Therefore as Christ 
Math. 12.  said to the jews, that the Ninivites should rise in judgement against them, because they repent at jonas preaching: so it may be said unto us, that Zaccheus shall rise in judgement against us, and condemn us: for he showed great mercy upon the poor, but we are void of all compassion.  
Thus you have heard the first part of Zaccheus confession, wherein you see his liberality to the poor. Now you shall hear the second part of his confession, wherein he promiseth restitution of his unjust got goods. Before, Zaccheus gave to the poor the half of that which was his own: now he restoreth that which is none of his, to the right owners. And because he had detained their goods so long, to their great loss & hindrance, therefore he doth not only restore the principal, which he had taken from them, but he alloweth them their costs and damages they had sustained. As joram King of Israel caused to be restored to the 
2. King. 8.  Shunamite her house and land, and all the fruits and profits of the same, which were wrongfully kept from her seven years together: so Zaccheus the customer restoreth to those that he had oppressed, their goods which he had gotten from them, by fraudulent dealing, with all the fruits and profits that might come thereof: during the time of his unjust profession. So liberal was Zaccheus to the poor, that he gave them half his goods: and so little got Zaccheus by his usury and oppression, that for every penny he restored four. If the usurers and extortioners of our time would restore fourfold for that they have wrongfully gotten. I fear me they would have but a small half to give to the poor, and but a little left to help themselves. There was no law to compel Zaccheus to make such restitution, except he will confess himself to be a thief, because he was an usurer, and then the law of God requireth such restitution. And surely Zaccheus seemeth after a sort to confess his theft, because he promiseth fourfold restitution. If a man had stolen a sheep, the law of God requireth that he should restore four sheep for one: and the ancient Romans had this law, that usurers 
Exod. 22. 1. 2. Sam. 12.  should forfeit four times so much as they took for usury. If the same law were now to use against our thievish usurers, as it was sometime among them, we should not have such complaining of the poor both in prisons and streets. But if these great thieves (I mean our biting usurers) that rob and spoil without ceasing when they have no need, might find no more favour than those petty thieves which rob and steal sometime, when they are driven thereto by extreme necessity, then surely the Commonwealth would soon be disburdened of that pestilent brood of caterpillars wherewith it is pestered. I wish them betimes to look to their own estate, and with Zaccheus to forsake their damnable trade. If they have lived hitherto by the gain of usury, let them now lament their sin and call to God for mercy and forgiveness: let them make restitution of that they have wrongfully taken, and grieve that they have so long detained that which is none of theirs. For as no sin is pardoned without repentance to God, so usury is not pardoned without repentance to God: and as the sin of theft is not removed, before restitution be made to men (if the party be able,) so the sin of usury (which is a secret theft,) is not remitted, before restitution be made to those that are oppressed and spoiled by this secret theft. Thus you have seen how Zaccheus that was once a hoarder of his goods, as our rich men are is now a liberal disposer of his goods, as I wish they were. He that lately was a Camel laden with riches, and therefore unapt to go thorough a needle's eye, hath now like the Camel cast off his rich lading, and therefore may enter in 
Mat. 19  at the narrow gate. Some rich men would rather have lost their lives, then foregone their goods, and for half 
Mat. 7.  that loss would have proved very pensive: but this was the joyfullest news that ever came to Zaccheus house, sweeter to him then all his gold and silver: that whereas before, he was in the state of damnation, now salvation is promised to him and his house: and where as before he was the servant of Satan, now he is become the child of Abraham. Now Zaccheus house is become God's house, and Zaccheus himself is the son of Abraham; and therefore no cause why Christ should not resort to Zaccheus house. As Christ said to the penitent thief, This day shalt thou be with me in Paradise: So he saith here to the penitent Publican, This day salvation is 
Luke 13.  come unto thy house, and this day thou art become the child of Abraham. Christ loveth not to be long in any man's debt: for as he saith to Zaccheus, To day I must abide at thy house: so he saith to the same Zaccheus, To day and henceforth for ever, thou and thy house must abide with me in heaven. Here is a happy change in stead of a little worldly treasure, subject to loss by thieves, and to spoil by rust and moths, to have all store of heavenly treasure, which neither thieves can steal, nor canker can corrupt: in stead of an earthly house, subject to fire and falling, 
Mat. 6.  to have a house given of GOD: not made with hands, but eternal in heaven, 2. Cor. 5. 1. Who would not rather choose with Zaccheus to give half his goods to the poor, that he may be an heir of salvation, and the Son of Abraham to rest in his, Fathers bosom, than with Dives to keep all from the poor, & be tormented in those eternal flames? That rich glutton that denied the crumbs from his table, challenged Abraham for his father, but he was refused, because he had not the faith nor works of Abraham: but Zaccheus, though by nature he 
Luke 16.  were not the child of Abraham, yet by grace he is become the child of Abraham, because he walked in the steps of that faithful Father. Abraham believed before he was 
john 8. 39  circumcised, so Zaccheus believed before he was circumcised. As Abraham left his country and all that he had 
Rom. 4. 12.  when God called him, so Zaccheus left his office and the most part of his riches, when he was called by the Son of God: & as Abraham desired to see the day of Christ, & saw it & rejoiced; so Zaccheus desired to see Christ, & he saw 
Gen. 32. 1. Acts 7. 3.  him & rejoiced. Now is Zaccheus a gentile become the child of Abraham, & not only he, but his whole house also is become the house of Abraham; for when Zaccheus 
john 8. 56.  is converted, his whole house is converted. As the Master is, such are the servants; if he be godly and religious, they prove godly and religious; if he be an Atheist, they prove Atheists likewise. Therefore keep no company with the wicked, for it is most, pernicious: but associate thyself with those that fear the Lord, that thou also mayest learn to fear the Lord: who for his mercy grant that we may with Zaccheus be desirous to see Christ, joyful to receive Christ, liberal to relieve the members of Christ, and ready to make amends when we have 
Psal. 18.  wronged any of our brethren, that so with Zaccheus we may be heirs of salvation, and the true sons of Abraham to reign with Christ in heaven for ever, by the means and merits of him that died and rose again for us. To whom with the Father and the holy Ghost be all glory,  
Amen.  
FINIS.   

O Lord prepare our hearts to pray.  
O Lord God our heavenly Father, we thy poor and wretched creatures, give thee most humble and hearty thanks for our quiet and safe sleep, and for raising us up from the same. We beseech thee for jesus Christ's sake, to prosper us this day in our labour and travel, that it may be to the discharging of our duty in our vocations, principally to thy glory; next to the profit of this Church and Commonweal, and last of all, to the benefit and content of our Masters. Grant dear Father, that we may cheerfully and conscionably do our business & labours, not as men pleasers, but as serving thee our God, knowing thee to be the chief M. of us, and that thou seest and beholdest us with thy fatherly eyes, who hast promised reward to them that faithfully and truly walk in their vocation, and threatened 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 that itksome labour which thou for our sins hast powered upon all mankind, may seem to us more delectable & sweet. 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 which, etc.   

FOUR SERMONS PREACHED BY MASTER Henry Smith.  
And published by a more perfect Copy then here tofore.  
I 〈◊〉 to die I die to live   book, hourglass, skull with wings, and globe 
AT LONDON, Printed for William Leake, dwelling in Paul's Churchyard at the sign of the Holy Ghost. 1610.   

¶ 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, and in this, as you are the 
The Choice.  hope of the reviving of your undoubted noble Grand father and Father: so my hearty well wishing (together with the prayers of all the godly) is, that what the Almighty graced them with, in you may be redoubled. The second is, the Fountain whence the first had his stream, and 
The Care.  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 direction of the Lord. Now as the faithful disposer 
The Issue.  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 to your Lordship, and herewith 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.  
Amen.  
Your Lordships to command, W. S.   

The Contents.  

Two Sermons of the Song of Simeon.  
The third, of the calling of jonah.  
The fourth, of the rebellion of jonah.    

THE SWEET SONG OF OLD FATHER SIMEON, in two Sermons.  
Luke 2. verse 29. 30, 31, 32. 
29 Lord now lettest thou thy servant departed in peace, according to thy word.  
30 For mine eyes have seen thy salvation.  
31 Which thou hast prepared before the face of all people.  
32 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 and 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 then the former.  
But before we proceed further in it, let us hear a little of that which went before. The Evangelist saith, verse 25.  And behold, there was a man in jerusalem, whose name was Simeon▪ this man was just, and feared God, and waited for the consolation of Israel, and the holy Ghost was upon him. And a revelation, etc. 
Simeon feared God. Religion may well be called fear, for there is no Religion, where fear is wanting: for the fear of the Lord is the beginning of wisdom, and this 
Prou ●. 7.  privilege hath God given to those that fear him, that they need to fear nothing else.  And waited for the consolation of Israel. 
Simeon also waited for the consolation of Israel, until he had embraced in his arms him whom he so long longed to see and 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; the salvation of all that with a faithful and zealous affection and love do wait for his coming, to the comfort of the afflicted, and to the terrifying of the wicked and ungodly, which have not already waited, neither embraced him as Simeon did.  And waited for the consolation of Israel. 
Faith in all afflictions doth lift up her head, waiting in assured hope, beyond all hope, and 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 fulfilled. All are not Israelites that are born of Israel. Simeon 
Rom. 9 6.  was an Israelite indeed, for he waited for the Messiah from God with patience and expectation: so the spirit of God dwelleth always with them which always say, Thy will be done.  26 And a revelation was given him. 
If we wait as he did, the spirit will assure us as it did him, 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.  
27 And he came by the motion of the Spirit in to the Temple,  
Simeon came into the Temple at this time by the providence of God. The worldlings will call it chance, but 
Pro. 16. 13. Mat. 10. 39  the Evangelist would not 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 wait on her father's cattle, 
Gen. 24. 14. 15. 16. 17. 18. 19  when Abraham's servant prayed, and looked for her coming, that he might take her for Isaac to marry withal. By this providence Saul was anointed king by Samuel, 
1. Sam 9 20. & 10. 1.  when he had no such thought in his heart, but went about seeking for his father's asses that were lost.  And he came by the motion of the spirit. 
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 to the top, and alured you by carnal pleasures as much as he can, if you then fall down to worship Mammon, & 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, and hearty entreat you, that you would be the servants of God, and servants of the spirit of God, to be led by it, to obey it, and to do nothing contrary to his will that you can refrain, but all those good things which you would were done by you, and 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, and you shall be led by the power of the spirit to our Lord jesus Christ. And I pray to the Lord that I may never preach to the condemnation of any among you all; yea I wish that every one of you were more zealous and more godly than myself. But to whom shall I compare you? even to the vagabond jews, of w●●●● Luke mentioneth in the Acts, that they took upon them to abjure evil spirits by the name of jesus whom Paul preached, to whom the 
Acts. 19 1. 14. 15. 16  evil spirits answered, saying: jesus we know, and Paul we know, but who are ye? and those which had the evil spirits ran upon them and overcame them, so that they stead out of that house naked and wounded: and thus the devil prevailed against them at that time, because they sought to work with an others instrument, and prevail with an others 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 an others staff, and think to be saved, because God saveth others. We shall be dealt withal as were those vagabond jews: for he will answer: such I know, and such I know; but who are ye? Therefore it behoveth us all 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 those 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 unawares, in the dark, and lead us to fulfil his lusts, and spoil us, and strip us, and leave us stark naked.  
27 And he came by the motion of the spirit into the Temple, etc.  
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 to us in our own souls by the mouth of the Minister of God, who is the Minister, not of the letter, but of the spirit and grace of God.  
28 And when the Parents brought in the child jesus, to do for him according to the custom of the Law.  
28 Then he took him in his arms.  
Happy Simeon embracing Christ, but not happy that he embraced him with his hands, but therefore happy, because he embraced him in heart. Happy are they and blessed which see the things that ye see, and the ears 
Mat. 13 16.  that hear the things that ye hear, saith Christ; but cursed are we, that hearing and seeing do not repent: for we cannot be blessed by hearing and seeing only, unless we hear and see with profit, so that we in heart embrace Christ. But we will object, that we are Israelites, and are circumcised, and have received the Sacrament of Christ's blood, that we might be his people, and he our God: but this will not excuse us, nor make us seem any thing better in the sight of God, but rather worse, if we have not ceased to embrace the world, to embrace vanities, and 
Eph. 4. 20. 22. 23. 24.  have unfeignedly embraced the word of God, and also the Lord Jesus Christ. For it is said, that Christ came amongst his own, and his own received him not: but therefore 
john 1. 11.  accursed are so many of them as reject their own salvation, which being freely offered unto them, will not stretch forth their hands to receive it: that is, will not attend with their ears to hear it, or at least will not enlarge their hearts to embrace it.  And praised. 
If Samuel had heard the first time that God called him, than God needed not to call him the second or the third. If Peter had marked the crowing of the Cock 
Luke 22.  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, and what commodity by attention: for if you attend and follow, justice shall be swallowed up of mercy.  Simeon praised God. 
Simeon was thankful. Here is the example, but where be they that follow it? If nine lepers be cleansed, yet but 
Luke 17.  one returneth to give thanks, 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, they never had grace since they were children: but if they had said, they never had grace since they were children, I would rather believe them. Do you 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. 
Leu. 16. 16.  For behold, the heavens frown upon you for your sins, and the earth denieth her fruit, and is become barren, because of your unthankfulness.  
And praised God, and said: etc. Here Simeon prayed and praised God, yet but in few words, for God delighteth not in much babbling: he prayed not like the Ethnics, the pharisees, or the Priests of Baal; but Simeon prayed with the heart like Moses, and was heard.  
And said. He joyfully praising God spoke, yea sweetly as it were sung it. Though you sing all David's Psalms over, and have not David's spirit, it profiteth nothing: and though David was heard when he sung them, yet you cannot be heard. Therefore let us pray so, that our prayers may be heard. But we cannot with the heart, & so that 
Pro. 28. 9  we may be heard pray, if we turn away our ears from the word: for so doing, whatsoever prayers we make, they are abominable. Therefore let us hear so, that 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. Do you think you shall never be called to account of that which I have preached unto you, and therefore 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, the word I speak unto you shall judge you at the last day. Mary is commended 
joh. 12. 48. Luke 10. 41.  for that she heard our Saviour very diligently, laying up his words in her heart, & jacob was wiser than all his children, in that he 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: & they that love 
joh. 10. 17. 2. Sam. 6. 14. Gen. 21.  the Ark as David did, will dance about the Ark as David did, and that with joy and gladness. Isaac was a good man, his name signified laughter, whereby was showed what joy and laughter there should be about Christ jesus, for he was the figure, the truth was Christ himself. The Virgin sung when she knew that she should bear 
Luke 2 46. Luk. 2. 13. 14.  him, the Angels sung joyfully when he was borne, and Simeon sung when he was brought into the Temple.  
If Simeon had not longed, and so waited for the consolation, should he now have had this joy and exultation? he could not have felt it, for as our desire is, so is our joy. And surely therefore we receive not sound comfort, or feel small joy by the preaching of the Gospel, because we with longing wait not for it, we have no lively desire of it, we hunger and thirst not after it.  
Lord now lettest thou thy servant departed. Simeon waiting for the consolation of Israel, longing to see the Saviour, was like the Hart panting for the water brooks, till he had beheld his best beloved: but as soon as he had taken him in his arms, whom his soul desired to see, he so thirsted for death, that he thenceforth thought of, sought after, besought God for nothing, but to leave this life, & hence to departed: for he forthwith singing, prayed: Now lettest thou thy servant departed. But do you (say some) commend him herein? did he well? May not any man desire death? may not the fastened ship in a strange land desire to be loosed to hasten to his longed for port at home? may not a man imprisoned amongst bitter enemies, desire to be set at liberty, to return to his own country, in freedom to live amongst his sweet friends? Are we not strangers here, and by unpeaceable most deadly enemies, our own flesh, the world, and the devil, held prisoners in the chains of sin, and manifold infirmities? and is not our home, heaven; and the Saints and Angels, our most dear friends? No marvel then that Simeon here desireth to be loosed, or let departed. And Paul professeth, 
Phil. 2. 23.  he desired to be dissolved or unloosed, as ships in a strange land fastened, as strangers amongst cruel enemies imprisoned. They were unnatural if they did not: it were unreasonable to require they should not: for we not only may think it lawful, but must also acknowledge it, even a necessary duty to desire death. For is there till then in us any perfect, yea any pure obedience of God? Doth not sin as long as this life lasteth, dwell in our members? Is there any passage to the perfect life, but by the first death? The fish which is taken in the net out of the sea, struggleth to get in again: and Adam thrust out of Paradise, would feign have been within again: how much more should we be desirous to be settled in the true Paradise, in assurance never to be put from thence? Therefore also it is not only our duty to desire death, but also as soon as any clearly seethe Christ, presently he desireth to die. For though his state be never so pleasant, though his life be most delightful, though he excel in riches, and pleasures, and honours, and knowledge, and glory, and far exceed all that ever were: yet at the sight of Christ he even rejoiceth to forego all, the love of the world falling away like the mantle of Elias when he was rapt into heaven, and so crieth with the Apostle, I desire to be dissolved; that he may be with Crist. For Christ is light, and as soon as they see him, they see also themselves and the world's false happiness: his glory, and their shame and filthiness, which maketh them wish for death, that they may cease to sin against God, & perfectly please him and enjoy true happiness with him: for all sin is blood in their eyes, and all worldly pleasures vanities.  
But why then (say you) have Heman the Ezrachite, Psal. 88 15. 16. 17. and Ezekiah that godly king, Esay 38. 10. 12. 13. 14, and that man after Gods own heart the sweet singer of Israel, David, Psalm 6. 4. and 30. 8. 9 so prayed, and taught others to pray against death? Why? Because they all were, and would have others to be in the fervent love of God, both to die, and to live 
Psal. 6. 10. and 36. 10. & 88 11. 12. 13. Esay 38. 11. 12 Phil. 1. 23. 24.  desirous: to live, that they might amongst men uphold and further the true worship of God, so to save their brethren's souls, and advance the glory of God the more: to die, that they might perfectly obeying God, fully please him, and freed from all evil, enjoying all good, with him most blessedly live. For not only the Apostle Paul, but all these, and whosoever are grounded in the faith of Christ, but especially all that have strong hope to advance the honour of God, are in a strait, as the Apostle speaketh, Philip. 1. 23. and crushed on both sides, even with two contrary desires: to be with Christ, which is best of all for themselves; and to continue amongst men, which is most needful for them. So that this remaineth a manifest most necessary duty, and of all that have truly, as Simeon, believed in Christ, performed: namely, thenceforth still to desire death, though they also withal desired, life for others, death for themselves.  
Yet all that desire death perform not a duty: for the wicked often desire to die, but not duly: for, though they wish sometimes for it, and be willing also to abide it: yet do they not in heart desire it, because they think it not a thing in the ordinance of God good, and that for them, but utterly hate it, holding it an extreme evil. For they acknowledge as, the truth is, it will deprive them of all their delights which here they desire, and they cannot but at least fear, it will take from them all pleasure, and bring them to easeless, and yet endless pain and torments intolerable, and yet unspeakable: For the sentence of the unchangeable God is already given.  
The fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake 
Reu. 21. 8.  which burneth with fire and brimstone, which is the second death. And the just judge shall say to all workers of iniquity: Go ye accursed into hell fire prepared for the devil and his Angels: hell fire, where the worm 
Mat. 9 43. 44. 48.  never dieth, and the fire never goeth out. Whereupon, this the Prophet avoucheth, There is no peace to the wicked, 
Esay 57  saith my God. For in their strong hope they feel a stinging fear, their greatest confidence is not without trembling of conscience. Therefore fearing the event of death to be for them (as indeed it is) most horrible, they utterly abhor it, they detest it extremely. How then (say some) should they seek death so eagerly? How should they murder themselves so willingly? They do it not altogether willingly, but wittingly; not freely, but forced with fear of some supposed greater evil: The troubles of this world, the anguish of body, the horror of mind, they are most impatient of, they cannot, they will not endure them, and thereupon they sometimes prefer death before life, less willing to live in vexation, then dying to try, whether they shall feel what they fear, even deserved damnation: for they are never willing to die, but unwilling to live often, and so work themselves endless woe, in hope of supposed happiness, abhorring life, not truly desiring death. For how die they, when they most voluntarily bereave themselves of life? not in love of God, longing to please him, performing all service to him: but either in pain of body, or else anguish of mind, either raging that they cannot satisfy their lusts, or have lost outward things immoderately loved: for fearing, if they die, deserved torments: if they live they shall either continue in felt horror, or lose hoped for honour: either impatient of God's rod, fretting against him that they so heavily feel his fury, and cannot fiercely fulfil their malicious minds, or freely feed on the rest of their fleshly lusts, or impotent in their desire of some false fond conceived good hoping, with dreadful doubting, by death to better their state, they choose rather to prove the truth of God's threats, and of the terrors of their trembling minds, then in life to remain any longer, rather abhorring life, than any way truly desiring death. Therefore, in that Simeon duly desired death, that which we heard of Simeon in the beginning is proved true, to wit, that he was just and feared God.  
For none but the truly religious, none but they that by faith are assured they are before God righteous, can rightly desire death. For who would desire a change but for the better? But all that are ignorant of God, all the unfaithful, what knowledge soever they have, cannot be in better case dead, than they are now in living, though most miserably pained: nay, they cannot be without just fear when they forego this life, to feel for ever the second death. But the faithful having their consciences quiet, and also joyful in Christ, free from the fear of that death they have deserved, and assured by death to pass to that life which God to all faithful hath promised, earnestly wish to die in fervent love of God, and zeal of his glory, that so they may cease from offending their good God, and never cease magnifying his mercy; showing thereby that they are weary of the service and bondage of Satan and sin, and assured after death to enjoy the true life, most fully glorifying God, and most perfectly pleasing him for ever: and therefore also they desire death, not shortening their life, but waiting his leisure and calling, thereby glorifying God, as in their lives they have done, and sought to do.  
For man was not borne at his own will, and therefore may not die at his own pleasure. Therefore they beg it of God, referring themselves ever to his good will, when, where, and how by death they shall glorify him, still desiring it, but never wilfully procuring it.  
If any object, that Samson plucked the house on his own head, as well as on the Philistines, we must understand, that Samson was a figure of Christ; and therefore as it were offering himself to God a sacrifice, first prayed, and then glorified God at his death, more than all his life, in killing so many of God's enemies.  
And because they wait the Lords leisure, they not only wilfully murder not themselves, but are careful also lest foolishly unwittingly they hasten it. For all they are guilty of their own blood, that either by foolhardy, rash, or unwise behaving, or with surfeits, drunkenness, or any intemperate using of themselves, shorten their life. Yea, though they tender their lives never so dear, yet are they in the guilt, because they willingly use the means that brings death.  
Simeon had seen much in his many days, but when he saw Christ, he was unwilling to live any longer to see more. His desire accomplished, his long longing at length is satisfied, his fervent expectation with free joy now fulfilled. It is enough, saith Simeon, that I have seen my Saviour: as jacob said, It is enough that my son 
Gen. 45. 18.  joseph liveth. How much more than should we be satisfied with this, and in all thankfulness rest in it, that we have seen Christ; not as Simeon, in weakness and baseness, but victorious, most glorious, over sin, death, and hell triumphing, and are more assured than jacob was, that he, not as joseph under Pharaoh in Egypt, liveth, but in heaven with his Father in highest majesty reigneth Lord over all, having all power both in heaven and 
joh. 17. 14. 1. john 3. 3. Rom. 8. 18.  earth? and moreover, where he is, thither shall we come and be like him, and with him as fellow-heirs reign in the kingdom of our Father for ever.  
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: so some know the word of God as soon as they hear it, and believe it as soon as they know it, and feel the comfort of it as soon as they believe it. But 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 the voice of Elias: and others 
Exod. 5. etc. 1. King. 18.  though they know it, yet will not believe it, as if God were untrue: so all malicious wretches that preserre the pleasures of sin before the glory of God: and others though they believe it, yet can they not either presently, or when they will, feel the comfort of it, much less the joy which is offered by it, namely, the heart oppressed, the desolate afflicted soul.  
The seed is not cast all on a heap, but it is cast 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 as it did longing Simeon (as we have hitherto seen) 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 joy, and so with thankfulness and godly care to keep him and to entertain him, and to be obedient unto him: nay, also with a longing to be loosed hence, and evermore perfectly to please him. Therefore beloved, judge yourselves, that ye be not judged of the Lord.  Thy servant. 
The godly would not leave this privilege for all the riches in the world, for that they are the servants of God, fellows to princes and Angels, for we serve him whom David, Solomon, Ezechias, josias served: yea, to whom a thousand thousands, Dan. 7. 10. even innumerable Angels minister, Heb. 12. 22. even him who is most blessed for ever. Every serving man bears the cognisance of his master upon his sleeve. What then will the Lord say, when he cometh and findeth us marked with the badge of Satan? Surely he will say, give unto Satan 
Exo. 12. 22. 23. Eze. 9 4. 11. Re. 10. 7. 3. 5. 6  that which is Satan's. But all the houses of Israel are sprinkled with the blood of the Lamb, and all mourners in jerusalem 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, the son then his father, the servant than his Master. Once the younger Brother stole away the blessing from the elder, therefore the elder hated him even for his zeal. And 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, than ever we hear of them to be in their youth, yea, they were zealous in the Lord's business.  
Age hindereth not Noah from building of the Ark when God commanded him: age hindered not Simeon 
Gen. 5. 32. & 6. 22.  from rejoicing and mirth when he beheld and 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 be but few of them to be seen coming to the Temple to receive Christ, but 
Dan. 1. 8. 1. Sam. 2. 3. 1. Ti. 4. 12. Phil. 10. Mat. 21. 15.  now young men receive him, young 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.  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, john 14. 27. My peace remain with you, 
Psal. 37. 37.  saith he. Our peace is laid up in Christ, and all the peace we have, we have by him, else it is not true peace. Simeon was just, and feared▪ God in his life, and therefore he departed in peace: so mark the end of the just, and follow their steps, and you shall then departed in peace, like the Lamb upon the Cross.  
Feign would Balaam die the death of the righteous, but Balaam must then live the life of the righteous: therefore 
Nu. 23. 14.  all men look to this. Happy are they that depart in peace, who when Death saith fear, and the serpent saith despair; they say by the spirit to the flesh, crouch, and bid the Serpent fly, while Death openeth the prison doors.  
If the Papists would have men to departed in peace, they would never say, that those which depart go to Purgatory: for so by their own saying, the worst part is behind. For they affirm, that the pain thereof is far grievouser than any that in this life may be sustained. But again, some say, this Purgatory is in the earth near to hell, and so it is too far from heaven to be saved. Some do say, they are punished there by fire; and some say, by water; and some say, by fire and water. Some lastly do say, that the good Angels torment; and others say that the evil spirits do it. In this variety of most uncomfortable opinions, how is it possible hence to departed in peace? But we must understand it is a painted Sepulchre, made for the pampering of the living, not for the punishing or purifying of them that be dead. For the locust of Rome do 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 
Prou. 30. Eccle. 11. 3.  word of God, that where the tree falleth there is lieth & shall lie for ever. Dives and Lazarus are dead; and where they are, thither shall we all go. Satan hath many sleights 
Luk. 16. 22. 23.  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.  According to thy word. 
All the seed falleth not into good ground, and therefore, though I have showed you it is ungodly, as being not according to the word, some think it but a small matter to say for the dead, Lord have mercy upon them at least they think it as 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 
Heb. 12. 29.  fire, when his people make such small account of his words. 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, who having rob a man by the high way, and being taken with it, and demanded why he did such a villainy, saith; Is it not better to rob him than to kill him? as though he must needs do 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 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, and hath commanded that nothing be used unprofitably no not so much as a vain word speaking, saying; 
Mat. 12. 36.  that for every idle word we must give account at the day of judgement. Then they reply again, saying: If it do them no good, it doth them no harm. But we must answer, 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: and you should first know whether you do not harm, before you do it. For indeed 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 these things at your hands? 
Rom. 1. 23.  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 any other sin condemned, lay hands upon it, & see that you put it to death without delay, according to the law of God.  According to thy word. 
When Satan hath thus possessed us with this opinion that in the service of God we may neglect the word of God, than profits and pleasures guide us in our profession: but they that do so profess Religion and godliness, 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, and whatsoever is not done according to that word, cannot be acceptable: and this word they care not for, neither have it in estimation. When Adam seethe his nakedness, the subtle serpent can deceive no longer, but before he seethe his nakedness, he is ever deceived, and led away with the multitude into innumerable errors. Some say, they shall be saved by good works, and some by the Pope's pardon, others say by Purgatory, and these will have a Mass sung for them as long as the world standeth, and all for one silly soul thinking to be saved by it. And 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 far morsels of Baal's Priests, and for this cause is the Popish Creed made very favourable to the Cleargy-Wel, say that Ignorance is the mother of their devotion, for when the covetovines of the Priests and the Ignorance of the people joined together, than they invented Purgatory, Masses, Prayer for the dead, and then all their trinkets. For if they had not held our Fathers in ignorance, keeping them from the word, they would never have been Papists. But when they cast a mist before the eyes of men, than the blind fell into the ditch, which doth contain so many gross corruptions.  For mine eyes have seen thy salvation. 
For, etc. Because the holy Ghost by inspiration had de-declared unto him that he should not die, till he had lean jesus Christ, therefore the same spirit led him to the Temple, and showed that which it promised and having seen the same, he desired and wished to die, and be released from this earthly prison, that he might ●iue with God. As id●e and evil wishes are vain, because they are not according to faith, not 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 
Gen. 27. 17. 18 19 20. etc. Mar. 10. 35. 37. jam. 1. 7.  not in saith according to knowledge, we cannot obtain. But we should ask so that we may receive, that we may not return empty. Therefore the ground whereon Simeon settled himself to wish for death, was, that he had received a promise of God, that he should be delivered from this miserable life, when he had once seen the light of the Gentiles, the Christ: and now he had seen his Saviour, and embraced the true Messiah, which was promised by the Father, figured by the law, spoken of by the Prophets, foretold by the Fathers, and pointed at by john Baptist. For thus he reasoneth; Now that I see thy salvation according to thy word, and therefore the condition is now performed, let thy promise also be fulfilled: Now let thy servant departed, etc. For mine eyes, etc.  Mine eyes have seen, 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, and if his body were a fantastical body, then could not he have embraced him. Therefore we 
john 11. Luke 29. john 4. Luke 10. Luke 5.  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 like wise over jerusalem. Sometime he thirsted, as at the Well where the woman of Samaria disputed with him: and also sometime eat, as at Martha's house, as also among Publicans and sinners, and in every thing showed himself to be perfect man.  Have seen 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 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 sathan by faith & peace towards God through love. And now, saith he, I have embraced him, and thankfully do receive him. I believe, & am persuaded that this is the same Messiah, whom the Father promised, and the Prophet's foretold, all Israel longed & expected for, who is the light of the Gentiles, the glory of Israel, and the God of the whole world. 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. 
Acts 10. Acts 8.  For as Peter was sent to Cornelius, and Philip to the Eunuch: so the Lord will stir up such of his servants, as may be fit instruments to minister the same unto us. judas indeed died before the time, and lived not to see Christ crucified, but the Disciples which loved jesus, did see him die like an undefiled innocent Lamb, and that to their exceeding joy and comfort, when they understood how that he suffered death for love of them and for their redemption. Now if Christ cannot 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 his 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 ere they are aware of, and ere they wish for it, like the Philistines which scent for Samson to laugh and mock at him, and to sport 
judg. 16.  themselves, upon whom the house fell and destroyed them all: or the Egyptians, which thought that the waters had made passage for them aswell as for the Israeliers, 
Ezod. 16.  both which died in and for their security because they were not watchful, nor prepared against the Lord called them.  Have seen thy salvation. 
Seeing now he is come for whom Simeon longed, what are the troubles that are past, and the sorrows that are come to an end? so when we have our desires accomplished, feeling the sound comfort of the Gospel, what should we? how may we think, either on the length of time wherein we waited for them, or the tediousness, or also grievousness of the troubles whereby we have obtained them.  Have seen thy salvation. 
As Moses died on the mount where he saw the land of Canaan: so the godly die in the sight of God, and in 
Deut. 34.  the contemplation of his glory, like Stephen, who at the very instant of his death, saw the heavens open, and Christ Iesu● sitting at the right hand of his Father, and like Simeon 
Acts 7.  here, which desireth to be loosed, and no doubt shortly died, viewing joyfully and so thankfully beholding the Lord of life.  
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.  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 
Matth. 17. Exod. 33. john 13. 2. Cor. 12. 2.  Moses, 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, 
Mat. 20.  to some particularly, some he calleth early, and some he calleth late, and there is no hour in the day, wherein he calleth not some to get labour in his Vineyard. To some he showeth himself by Angels, & to othersome by visions. Abraham saw three Angels, Lot 
Gen. 18. Gen. 19 judg. 13.  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 
john 8.  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. Hear 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? 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 & winter. They shear them, but neither summer nor winter do they feed them. How should those people under their charge see Christ and his salvation, when they are so debarred of the wholesome food, and even starved to death many thousands of their souls, because they have not the food that nourisheth the soul unto salvation? and how many be there that 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, & wait for him with unfeigned diligence, we say as the Angel said unto the woman at the sepulchre, fear 
john 20.  not, you seek the Lord jesus. How is 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, that we may at length enjoy the true salvation.  
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 & pray unto the Lord, and to humble yourselves in his sight, that he may turn away his wrath from you, and you let the Temple stand open, and empty, for your parts, and your shops were as open & you were about your merchandise, forsaking God, and seeking to win the unjust Mammon, and the vanities of the world.  Thy salvation. 
He came not by Angels, or by men, or by any other means, but only from the alone and eternal God. He 
Matth. 1.  calleth him thy salvation, for his name was not given him by joseph, nor by Marie, but by the Angel of God, 
Luke 1. Luke 3. Luke 14. Mat. ●7. Math. 2.  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 wilderness, his enemies subscribed unto him upon the Cross, the Virgin travailed, the star walked, the Wisemen came out of far Countries to worship him. Then is not this jehovah the mighty God, whose birth is glorious, whose life is famous, which death is meritorious? None can take upon him the authority of God, but he, on whose shoulders the Lord layeth it, being sent of God, and 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 evils spirits do obey his voice at whose name all knees 
Mark 1. Phil. 2.  shall bow. He 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, 
Matt. 7.  therefore few care for him. He came to save sinners, not all sinners, not every one that sayeth Lord, Lord, 
Luke 5.  but he came to save penitent sinners, which turn unto God by their repentance. Therefore he prayeth in john 
john 17.  for those only that were given unto him. So soon as the seed is sown, the stones refuse it, or the Sun parcheth it, or the thorns choke it, and what comfort hath the Lily among thorns? Therefore wisdom taketh her unto her wings, and whispereth saying, you shall seek 
Pro. 1.  me before I come, you shall seek me, but shall not find me, because ye have refused me when I offered myself to you.  
Christ is their salvation that believe in him, 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, and not the Lords; and he showeth them a hand upon the wall writing writing their condemnation, and another catching them by the hairy scalp 
Dan. 5.  which maketh all their joints to tremble, and their hearts to despair, and he saith unto them; What dost thou here without thy wedding garment? How darest thou come to steal the children's bread? The Spirit of Saul worketh 
Mat. 20. 1. Sam. 16.  in him, in his bed, and every where, and he calleth for the Harp of David to comfort his heart which cannot be comforted. And this spirit saith to judas; Thou hast betrayed the Lord, and crucified him, therefore go 
Math. 27.  and hang thyself: for even at the preaching of salvation, the horror of damnation, the mark of Cain sticketh within thee whosoever believest not in God's salvation. But the godly heart goeth home, having embraced this 
Gen. 4.  salvation, chewing the cud, and rejoicing like the Apostles, which rejoiced in that they were counted worthy to suffer for his name's sake: and they say, O what a good 
Acts 5. 4. 1.  banquet we have had this day! what delicious dainties hath God feasted us with! and so the Bee goeth loaden to the hive, and goeth longer in the strength thereof then 
1. Reg. 17.  Elias did.  Thy salvation. 
The only Saviour is here called salvation itself: for if he were called a bare Saviour only, than you might likely understand by some other Saviour; but here is he is called salvation itself, to show that there is no other. For there be more saviours, but no more salvations, as there be many ways to death, and yet but one death. The brazen Serpent was a figure of Christ, that they which are stung by sin, by fire, and by the Serpent which 
Numb. 22. john 3.  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 flee 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 the Scripture goeth against them, and dishonours their shamelessness, who (like Nimrod, that heaping stone upon stone, would have built up to heaven) heap sin upon sin, and every 
Gen. 11.  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 
Gal 3. 1. 18. 2 Cor. 1. Gen. 42.  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 wanted bread, joseph wanted not money, therefore he gave them back again their money, and likewise he gave them that corn that they would have bought with it. I would wish them therefore to say as joseph's brethren did, that they have their corn for nothing, and their money too: let them I say be content and rejoice, to say, that they have mercy for nothing, and their works too. For God cannot be won by men's works, because they profit not him, but themselves.  
There is no water can wash Naaman but jordan, no water can wash the leprosy of sin, but the blood of 
2. Reg. 5.  the Lamb. By this the Israelites were saved when the destroyer passed by. By this the Lord knoweth us to be 
Exod. 1●.  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 also called the way, the truth, and the life: for that life 
john 14.  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 justified or glorified, 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: for 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 Siloa runneth through all the land of judea, and watereth the whole City of God: so Christ 
Ephes. 4. 2. Cor. 15. Rom. 5.  doth show himself all in all, & all-sufficient in mercy to save and bless all his Church with spiritual gifts. If Christ be salvation, what shall make us 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 hath fulfilled 
Esay 63.  the Law. Shall wrath? No, for he hath trodden the winepress of his Father's wrath. Therefore it was a sweet saying of one at his death: When mine iniquity is greater than thy mercy, O God, then will I fear and despair.  
Salvation is borne, therefore we were all in the state of condemnation before: light is come, therefore we sat all in darkens before: glory is come, therefore we were all loaden 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 Niniuch 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 of him! O man, what is God that thou art so unmindful of him! 
Psalm. 8.  If a friend had given us any thing, we would have thanked him hearty 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 out 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 joy, but all were 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 punishment. 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 wnat of knowledge, have despised this holy banquet; yet unto this art thou called still, 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 saluatiis a sweet word, and 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 impossible 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 
Luke 1. Luke 1. Matth. 2. Luke. 2. Matth. 2. Luke 3. Mark 1. Luke 1. 15. john 11. Matth. 27.  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 direction for his Name.  
The Virgin, the Oracles, the Babes, the Shepherds, the stair, the Wisemen, the voice of the Crier, the devils, the lepers, the sick, the dead, the earthquake, the Sun, the Moon, and all the creatures do bear witness unto the Son of God, which is our salvation. He is called the salvation of God, because he is 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 Nathaniels, 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? Hear 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 our seed. They were not like Simeon, who as foone as he saw him, embraced him, and rejoiced over him. There is no show of grace in themwhich 
Mat. 27. 25.  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 
Gen. 7.  flood come, no man will seek for corn until the famine come, and scarce Lot will be gone out of Sodom before the time of execution of God's wrath do come upon 
Gen 42. Gen. 19  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 Ninivites 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, and wrong? Surely they that have done thus are monsters, I cannot see him, he walks invisible and cannot be found. The heavens trembled at the death of Christ, the Sun did hide his face, the earth quaked, the vail of the Temple 
Matt. 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, and that the Lord of life suffered death for the ransom of us, & of all whosoever throughout the world do believe the gospel, and live in obedience thereof, and withal, that he suffering for sinful and wretched man, was a conqueror over hell and all evil and hath overcome death. The Scribes were 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 base, whose life was contemptible, and whose death was ignominious, but God was with him, & in him, by whose power he overcame them all, and so became the salvation of God.  
David being to encounter with Goliath, Saul took 
1. Sam. 17.  and put on him his own 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, and 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.  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 
Num. 22.  upon the brazen Serpent in the wilderness, that when they be stinged with the sting of that fiery serpent which deceived our forefathers, they may fly unto him for help, lost they perish in their sin, & their blood be on their own heads.  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 he was, his miracles, his Apostles, his torments, his cross, his death, his resurrection and 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 
john 11. Luke 8. Matth. 27. john 10. Mark 6.  the Prophets? Who is this that can do many miracles that the Scribes and Pharisees cannot do? that can raise the dead, that can cease the winds, that can 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, and every thing? For there was nothing which had not 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 which should live in the latter times, should forget him and his coming which was so long before, 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 and had felt the smart of sin: 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 not withstanding 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 and 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? 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 and shameful death of the cross. O that your eyes do not dazzle, and your ears tingle, and your hearts marvel at this dealing of theirs to our loving Saviour, which came to save them that would, and specially in that now you see, that he abased 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 sake, either to see or to be seen, 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 preven it, not so much as a piece of you to be given unto sathan, therefore I would I knew that stone that would kill Goliath, for I would strike it with my might into his temples. If you will, you may be saved, and the Lord will one day put those words into 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 you 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 
Psal. 2.  to come unto God by repentance and amendment, that they may learn to kiss the son 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 
Acts 10.  unto him. For God respecteth 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 and when he thinketh good. Therefore stay Helias, anon 
1. King. 17. Exo. 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 of knowledge, and all excellent gifts, and he will give them to us when he seethe good. But we are like whining children, that will not stay until 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 Gospel, 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 he seethe us ready for it, who knoweth our hearts better than we ourselves.  A light to be revealed to the Gentiles: 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 other 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, and 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 
Gen. 29.  Leah, and became barten. And they despised the Gentiles light; like that son which was angry because 
Luk. 15.  his lost brother came home again; or like those labourers which checked the Lord of the vineyard, because 
Matth. 20.  he gave unto the other labourers as much as he gave unto them. But the Gentiles are like Leah, who being 
Gene. 29.  despised became fruitful. Simeon did rejoice 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 them 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; Christ is joy and gladness: if you 
Gen. 19  love comfort, why, Christ is the comforter of all that bear his cross: if you love life, Christ is eternal life: if you love peace, Christ is peace: if you 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, and they have more joy in Christ always and in all things than the richest, and most glorious and sumptuous prince in the world; then Solomon himself had in worldly riches, honours, pleasures, joy, ease or felicity. For the wicked which put their trust in riches, and make them gods of gold and money, of ease and pleasures, though they do all that they can to fulfil their lusts, and take never so much pleasure, and be never so merry, yet they can have no true joy, nor peace of conscience; for all the peace, the mirth, and sport they have is but deceit, all false and indureable like the grass, 
Esa. 58. &. 57  green in the morning, and withered ere night. But when the Lord doth knock at their hearts & 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 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, 
Gene. 4.  and possessed with all slavish fears; like Cain, who being Lord of all the earth, yet had no joy in it when God had once forsaken him. Likewise Saul when God had forsaken him, he had no joy of his kingdom, nor of all his riches, and then who had more joy, Saul the King, 
1. Sam. 16.  or David the subjects? 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 lead us to God, which is perfect joy and peace, and 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, we shall be like the restless Dove, which fluttered about, and found 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 hypocrites. Solomon saith that the ways of the 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 lurking.  
Therefore also is Christ called the light, because we should leave our foolishness, seeing light is come, and that we should forsake all our lights which are but darkness, and cleave unto his light, which is the true light indeed.  A light to be revealed to the Gentles, etc. 
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 one Owl should be converted to see light, or as if the stream would return into the fountain, or as if an old man should become young again.  A light to be revealed 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 
Luke 14. 23.  the high ways, to compel others that would not come willingly unto it. Comfort is on foot, and that which will come, shall come, etc. The Queen of Saba came from the uttermost part of the earth to hear Salomons wisdom, and the wisemen came from the East to see Jesus 
Matth. 12.  Christ: but we may say, the Lord was here in the Temple, and I was in my shop, selling and buying, lying, deceiving, and 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 Shunamite said: Let us build a chamber for the man of God: then we should build an house. Zaccheus 
2. Reg. 4. 20. Luke 10.  climbed up into a tree to see our Saviour, and the Lord seeing his diligence, called him; Zaccheus, come down, for I will dine at thy house this day, and that was a joyful day with Zaccheus, 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 is not, shall 
1. Kin. 3. 12. 11 jud. 13. & 15. &. 16. Luke 6. Acts 1. Acts 9 Math. 16. Acts 4. Acts 7. Acts. 7.  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 traitor; 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. Others, as heathen philosophers, Plato, Aristotle, Cato, Crates, and such like, were counted very wise men in the sight of the world, yea they wrote so many books full of wisdom, and also adorned with notable sentences and 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, that he was so wise a counsellor, that his counsel was like as one had asked 
2. Sam. 16. 23 2. Sam. 17. 23.  counsel at the Oracle of God; and yet see the end of him, he hanged himself, and all for the want of the knowledge of God. It had been better therefore for him to have had more wisdom and less wit. Crates, Aristotle, Plato, and others of the wise Philosophers, have either poisoned, burned, or drowned themselves: and so we see that the end of the worldly wisdom is mere 
1. Cor. 1. 20.  foolishness, and 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 torment them, because 
2. Sam. 5.  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 your wisdom is but vexation of the spirit; for 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 and Cupid, Sun and Moon, beasts and serpents: 
2. King. 17. 30. jud. 16. 23. Act. 19 33. 2 King. 19 37 Exo. 32. 4. 6. 2. King. 1. 2. 1. King 22. 13. 1. King. 16. 32.  so the Philistines worshipped Dagon, the Ephesians worshipped Diana, the Assyrians Nesroch, the Jsraelites worshipped a calf, Ahaziah worshpiped Belzebub, the Moabites worshipped Chamos, the Samaritans did worship unto Baal: so the truth to such seemeth falsehood, and error seemeth truth. As for example, that the word should be made of nothing, that the Word became flesh that God and man was joined together in one person, that 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 done for us, 
Rom. 1. 22.  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 and 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, and we are now become true Israelites: us, which were the vile and wild Olives, he hath grafted upon the true Olive, and planted us in a fruitful soil. And what cause can we show for this, but only mercy? For 
Deut. 31.  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 ye 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 his counsel unto his Prophets, and how the glory of Israel is now revealed to be the light of the Gentiles. And you have the cause why: because the jews rejected their own salvation. You have heard that the cause was only his mercy and his love, because mercy cannot 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 into blessing, and 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 unto 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.  
The blindness of the jews was, and is wonderful, who heard of their rejection, and of our conversion, and yet understood it not, neither sought to prevent God's wrath in rejecting of them. Therefore the Rock, which should have saved them, shivered them in pieces, wherein was showed their wonderful blockishness, having it so often foretold by their Prophets, figured in their law, shadowed in their sacrifices, and read in their Churches from sabbath to sabbath. Every thing that cometh to pass in Churches, in Commonweals, 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 cannot 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 and 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 thing: 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 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 adorned with Scriptures, for so doth God tender our calling, which is 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 until he had embraced him. When shall my prodigal son come home again, saith he? 
Luke. 15.  I will put my best garment on his back, and my gold ring on 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 sometime plainly to 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. Of the casting off of the jews, and calling in of the Gentiles; the first type or figure was Cain and Abel: Cain was the eldest son of Adam, and Abel the younger, yet God loved Abel, and accepted his sacrifice; 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 naturals seed, and Gods dear children if they had continued in obedience; and he taketh us being but the youngest son, the wild Olive, the seed of the wicked, and maketh us children by adoption unto him, only of his mercy without any other cause.  
The second example was Sem and japhet, both which 
Gen. 9 Gen. 5. 1. 2 9 24 10. 21. &. 11. 10. Gen. 9 27. john 10. 16.  were Noah's sons: Sem was the second son, and japhet the first, and 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 is come to pass. Other sheep I have (saith Christ) which are not of this fold, them also will I bring, and they shall bear my voice, and there shall be one sheepfold, and one shepherd.  
The third type or figure was Ishmael and Isaac, both the sons of Abraham: Ishmael was the eldest, Isaac the 
Gen. 21.  younger, yet Isaac was chosen of God, and enjoyed the promise, and Ishmael his eldest brother a mocker of Isaac was put away, the Lord was not with him.  
The fourth type or figure was jacob and Esau, both sons to Isaac: Esau was the eldest brother, & jacob the 
Gen. 25.  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 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 or figure was Leah and Rachel, the two daughters of Laban: Leah was the elder, but blear or 
Gen. 29. 16.  squinteyed: Rachel the younger, beautiful and fair. 17. Therefore Rachel was beloved of jacob, and Leah despised, 18. Yet Leah was first married. 23. And also made fruitful, 31. but Rachel also war after married, 28. and more beloved, 30 and having envied her sister's fruitfulness, 30. 1. and repent, God remembered her, and made her fruitful. So Christ first married the jews, and made them glorious; but when they despised their glory, he married with the Gentiles, and they envying their happiness; of barren in all goodness, became fruitful in true holiness.  
The sixth figure was Manasses and Ephraim, the two sons of joseph: Manasles was the eldest, and Ephraim 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 jacob's right hand, that he might bless him first and more plentifully, and he took Ephraim and put him towards jacobs' left hand. But jacob stretched out his right hand and laid it upon 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. Thus the Lord blessed us when there was no hope left for us.  
The seventh figure was Rahab a harlot in jericho, who was a Gentile, yet her heart was touched so, that she 
Ios. 2.  received and entertained the spies that Israel sent, and in time of danger hide them, that they should take no harm: signifying thereby, that the Gentiles should receive and embrace the 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 
Ruth 4.  jesus vouchsafed to come as 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, 
judg. 14.  would needs marry with a Gentile; 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 and Gentile, signifying 
1. Reg. 11.  thereby, that Christ would take him a spouse among the Gentiles to marry with himself, as David in the 
Psal. 45.  Psalms declareth.  
The eleventh figure was Naaman the Syrian, whose leprosy is turned upon Gehezie, the leprosy of an heathen 
2. Reg. 5.  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. For like as the Cherubins, though severed in sunder, yet looked one towards another, and both upon the mercyseat: so the old Testament and the new, look one towards another, and yet point at one and the same thing.  
The first type or figure in the new Testament, was the Wisemen, which were the first fruits of the Gentiles, 
Mar. 2.  and came from the East, being guided by a statre: 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 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, & want 
Math. 2.  of reformation: so we see that nothing can drive away Christ but sin.  
The third type was Christ whipping the jews out of the Temple, showing thereby that the Jews should be 
Mat. 21. 12.  whipped or cast out of the spiritual Temple; and the Gentiles should occupy it. This (beloved) belongeth unto us, to whom the Lord so wonderfully hath made his light to shine.  
The fourth figure is the parable of the Vineyard, that 
Mat. 21. 33.  was taken from them that possessed it, & 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 sons that were bidden to go & work in their father's vineyard, 
Mat. 22. 28.  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 Lord made unto 
Mat. 22. 2.  the disobedient guests, whom the Lord invited to his banquet, which was only ordained for them, and who promised to come unto it, and yet refused & would not come, but alleged slight 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 some left their wedding garments behind them.  
The seventh type or figure was the vision of Peter in Joppa, when he was on the top of the house, where he 
Act. 10.  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, therefore when Peter was sent for, to Cornelius house, he said, Of a truth I perceive that God hath no respect of persons, but in every natton he that feareth God & worketh 
Verse. 34.  righteousness is accepted of him.  
Many other examples of our calling, as the strayed 
Luke 15. Luk. 5.  sheep, the lost groat, the prodigal son, and Christ eating with Publicans & sinners, which when we read we should cast our figure and say, Of whom is this spoken? of the Gentiles? then is it of me, for I am a Gentile. But am I converted? if I be not, then have I not fulfilled this prophecy: therefore let us strive to do well, and to mortify & 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, for 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, and overthrow with the other by profaneness, like those men which while they surfeited at their gluttonous tables, called upon God for health. Christ is not received with the left 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 is? What is this light? It is such a glorious light, and 
Natth. 13.  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 and put on the wedding garment, and go to the banquet, unto which a thousand messengers have invited us, and allege none excuses: say not, I have married a wife, I have bought Oxen, I go to see a Farm, etc. and 
Math. 12.  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: and Esau shall weep for the blessing, but shall not 
Heb. 12.  have it.  
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, just and 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 rivers doth give their waters for nothing; and the earth doth give her fruit for nothing.  
What shall we do then when the Sun shineth? 
Rom. 13. Ephes. 5.  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. Are not they then blind which yet see not that prayer for the dead is vain, needless, and bootless? But thick darkness have a mighty light to chase it away. So that he which beginneth to root out some error or superstition, at the first shall have much ado, 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 Aethiopian, or the black Moor, the more they wash him the more they gall him, and yet he is an Aethiopian still: but in the end the Ark standeth, and Dagon falleth down: and truth triumpheth over falsehood, having got the victory; and light chaseth away darkness with the brightness thereof. Why 
1. Sam. 5. 8  then doth this darkness continue amongst us still? To him that asketh, what scripture have you against it? it is sufficient to answer, what Scripture have you for it? For if the word command it not, God rejecteth it, and will say, who hath required these things at your hands? But what is this? for every idle word you must give account, as our Saviour jesus Christ saith, Matth. 12. And whatsoever is not of faith is sin, Rom. 14. 23. They ask, what, shall we not say God be with them? Why should you? Why (say they) must we say nothing? What if thou do not? What sayest thou, when thou mentionest the death of thy first fathers, Adam, Seth, Enos, Enoch, Noah? Dost thou less love these, not praying for them, than thou dost them for whom thou sayest, God be with them? etc.  
But thou hast speeches enough to use, if thou wilt needs say somewhat, and leave such superstitious and offensive sentences: if he be a good man, thou mayest say, the Lord be thanked for his deliverance, or the like: but if he be not, than thou mayest say, God grant we may do better than he hath done, and that by his fall we may learn to rise, from sin, or some such thing: whatsoever he be, thou mayest say as David said of his child, giving a reason why he would not pray for him any longer benig dead: Can I call him back again? I shall go to him, but he shall not return to me: or any other words, so they be wise, and therefore not against the word. What then is to be done? As jacob said to his wives 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, and because 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 amongst you: or rather, O that Christ which is our light were come into us all, and shined so bright, that we were ashamed of all our darkness: of all, not of mind only, but of will also, and of works, that we no longer would walk in darkness, for few have the will to walk according to the word, either in darkness or light: we can see to sin in the dark aswell as in the light, and do rather, because the light discovereth both the harlot and the thief, so they are afraid of the light; but assured be we, where light is not, Christ is not: for Christ is light; and let none be afraid to seek this light, which is so good, so excellent, and so profitable for 
john 1.  us. For it doth not only descry itself, but all other things round about it. Therefore if thou have this light, thy faith, thy fear, thy love will show itself, and 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 wrath had a fall, pride had a fall, lust had a fall, drunkenness had a fall, 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 we should have Idolaters as joyful as true worshippers; but there is palpable darkness, tedious, fearful, and of long continuance in Egypt, clear light only in Goshen: therefore fly Egypt, but if thou live in Egypt, that is, walk in darkness, or commit wickedness, though 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 our life shineth like the light, therefore now we should be Israel, for Israel is revolted.  
But many Scrouls 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. Yet men will leave godliness for riches, but they will not leave riches for godliness. What madness? Yea the jews never served God at any time with such devotion as many do now their gold and their riches: O intolerable wickedness? For many there are that could be content never to die, but live ever here with their riches and pleasures.  
And 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, than the limbs of satan? So dearly every one loves sin, and draws sin upon sin, till their be a chain of many links and monsters therein drawn most loathsome. And though we of ourselves run swiftly to hell, yet the most drive us, to make us high faster: they come unto us, and say, 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, etc. Yea every one pointeth, and shweth us the way that leadeth to destruction: and how few are the number of them that do show us the way of virtue and golidnesse.  
And thus we are even as froward as those jews that strive who shall come into 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 nor 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 that see it, are darkness, for we cannot abide light, but are like an Owl that flieth out of a bare 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 that should weep and be sorrowful, laughs: and truth is brought to the ground, yea poor truth is pesecuted to death: but 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 the head thereof, and when you have thus crowned it, make it carry the cross, and when it hath carried the cross, condemn it, and when you have condemned it, put it to death, and when ye have put it to death, bury it; and when you have buried it role a great stone upon the head of it, and set watchmen to keep it, even fasting and prayer, that it may never arise again to reign any more; the which the Lord for his mercy sake grant.  
Amen.  
FINIS.    

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 goto Niniveh, that great City, and cry against it, for their wickedness is come up before me.  
YOu have heard the sweet song of old father Simeon, like the pleasant song a sweet bird before her death, setting forth the joy of the righteous that embrace Christ jesus. Before Christ jesus vouchsafed to come to us, we would not come unto him, but in all our doings we wrought our condemnation, and through the innumerable heaps of our iviquities, 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 us, and recompensed good for evil unto us. So that if God had loved us no more than we loved ourselves, we might have perished in our sins, and our blood should have been upon our own heads. If Christ be the light of the Gentiles, let us embrace him, and every one walk as becometh the children of light: but many do shut their eyes against it, lest they should see, and not only many 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 smoothred 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 somany go cut 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. But who can but pity, that with the same Manna which cometh from heaven and feedeth many of life everlasting, so many are poisoned and find in it nothing but favour of eternal death?  
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 his 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, and every people have a dwelling, whereas since they prophesied evil unto themselves, saying; His blood be upon us and our children, goodness hath put on the face of bashfulness amongst them.  
If thou embrace Christ as Simeon did, the Christ is thy glory; but if thy glory consist in beauty, which fadeth; in gay cloth, which weareth; in wealth, which wasteth; or in gold, which rusteth; then 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 that is not very swift of foot; but now we must run with jonah as with a Post, lest Niniveh be destroyed.  The Prophecy of jonah. 
I need not to show the authority of Prophets: but concerning their sorts and differences, 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 
1. Sam. 10. 9  was Samuel, and these were called Seers. A second sort of Prophets were such as God raised to expound the Law, and declare the will of God unto the people, when the priest and such as should do so, were slack in their callings, of which sort was Esay, jeremy, Ezechiel, Daniel, Hosea, joel, Amos, Obediah, 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 made in the 11. of the Acts, and 28. verse.  
Now in the second sort of these, was jonah, whom God sent to declare his will to his people, unto whom also the Lord did reveal the subersion of kingdoms, the overthrow of Tribes, the captivity of Nations, the 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 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 declared; nor fully expounded his Laws: but the patriarchs left some to the Prophets, and the Prophets left some to the Apostles, but they have left none for us, but they have all set open the whole will of God unto us, and every Prophet now bringeth only gold, mirth and frankincense, like the wise men that came to see our Lord.  
There are three things that 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 cunenient for us. It is manifest that jonah lined in a very troublesome time, namely, in the time of jeroboam the son of joash King of Israel, a wicked King, though not he that is called the jeroboam that made Israel to sin. For of this second jeroboam, in whose time he prophesied, it is written, 2. King. 14. 24. he departed not from any of the sins of jeroboam that made Israel to sin; which commendeth the holiness of jonah, in that he in the midst of the corruption wherewithal the people were overflown, was uncorrupted and unspotted, and called to be a Prophet amongst the people of God. For he had prophesied in Israel before he was sent to Niniveh, as the word also doth argue; which layeth open and magnifieth the great love of God, in that he sent a Prophet 
2. Reg. 14 25.  to admonish this 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 two special things contained in this History. The first, the great mercy of God showed unto three sorts of men: the Ninivites, jonah, and the Mariners in respect of the Ninivites, that he sent a Prophet to Niniveh, a City of the Gentiles, which were strangers from the covenant, from the promise, & strangers, from the common wealth of Israel, and converted them by his preaching, and so spared them now.  
In regard of jonah, that being, for his disobedience in flying to Tarish, when he was sent to Niniveh, thrown into the sea, he prepared a great whale to swallow him, and in his belly, even in the bottom of the Sea, where there was no hope of life for him, preserved him: and after three days delivered him thence safe, and then cast him not off, but continued him in his calling, & wrought powerfully by him, both in the ship, converting the idolatrous Mariners, and in Niniveh, humbling the King and the whole City.  
And lastly, when he had most unworthily doubly murmured and justify himself against God, he contented himself with gentle and mild reproof of him. In consideration of the Mariners, that having been idolaters all their lives, & now in danger, giving the honour of God to their own fancies, God yet converteth them, so that they called upon him, and sacrified, and made vows unto the true God, and by his mighty power, having the wind and seas calmed, were then and for ever saved.  
The second thing is jonahs' fall, and rising again. His fall, first sinning, both flying from God, & murmuring, and therein justifying himself: secondly, sustaining his punishment, manifold and long fears, casting into the sea, and continuing in the Whale's belly three days, and afterward his reproof and conviction. His rising, first repenting in the ship, in the belly of the Whale, and being cast out of it. Then also faithfully discharging his duty, crying against Niniveh courageously.  
We have seen jonah a far off, if we would we might see him nearer. He that receives 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 the Ministers, and let us think that jonah is come again to our houses to preach, and whether it be 40. days, or 40. weeks, or 40. years, they that live like Sodom, shall be punished like Sodom. But as our Saviour saith to his disciples, Pray that your flight be 
Matth. 24. 21.  not in winter, nor on the Sabbath: so say I unto you, pray that the Lords coming be not on the week days, for if he come then, how should he find you? Therefore I pray you learn at least now, and give good ear, that you may hear sufficient for all the week.  The word of the Lord came to jonah the son of Amittai, saying: Arise and go to Niniveh, etc. 
Herein I observe, that jonah went not before he was sent: for 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 the 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 Gods, as Aaron had. And although they 
Heb. 5. 4.  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 here 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. But 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, & Seminaries, but so and in such sort many times, that they are drawn to ●borne while masses are said for them at Rome.  The word of the Lord came unto jonah, etc. 
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 did David the King, that he should build a Temple, 2. Sam. 7. and 1. 
2. Sam. 7. 1. Chron. 17.  Chron. 17. And a little after he came and bid him that he should not build it. Where we see, that when he bid 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 unto him the very same night, and bid 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 saith and unsaith one thing.  
Again, the Prophet Elisha said, 2. King 4. that the Shunamites heart was grieved, but the Lord had hid it 
2. King. 4.  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 the 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 reneale the King's dream unto him, for any wisdom that he had 
Dan. 2. 30.  more than any living, but only for the King's sake, and 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 to you. Therefore hear us even for this 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 Ninive that great, etc. 
God cometh and findeth us all asleep, 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, strengthen 
Luk. 22. 30.  thy brethren, teaching them by your experience.  
Now adays 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 both bare and beggarly themselves. Yet they will not let us pluck out the more that is in their eyes, until we have plucked out the beam which is in our own eyes.  Go to Niniveh. 
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 thereof, as we read in the book of Genesis. It had a fair name, but foul deeds, like this City. 
Gen. 10. 12.   Goeto Niniveh, etc. 
God would not suffer any people to be untaught; therefore he hath written this name in great letters, easy to be read of all. The heavens declare the glory of God, and the firmament showeth the work of his hands. They have no speech nor language, without them is their 
Psal. 19 1. 2. 3.  voice heard. Their line is gone forth through all the earth, & their words into the ends of the world. In them 
Rom. 1. 19 20.  is manifest for all what may be known of God. For his eternal power and God head are seen by the creation of the world: but especially he teacheth some by his word also. Therefore he sent unto the old world Noah, 
Gen. 6. Gen. 19 Act. 16. 6.  Lot to Sodom, Moses to Israel, and here jonah to Niniveh. But when Paul with Silas and Timothy had gone throughout Phrygia, and the region of Galatia, they were forbidden of the Holy ghost to preach the word in Asia. Then came they to Mysia, and sought to go into Bythinia, but the spirit suffered them not.  Go to Niniveh. 
The jews would not hear the wood of God by jonah, and therefore the Lord sent him to Niniveh. They that grieve the spirit, quench the spirit. Then goes the Prophet from Samaria to Niniveh. The word was in Samaria, it went thence to Niniveh: the Gospel was at Ephesus, it is come into England: it is gone out of the City, 
Reu. 2. 4. 5. 1. Cor. 10. 12.  but it may departed from England again. If any think that he standeth, let him take heed left he fall.  
But the Prophet goes from Samaria to Niniveh, that was, both to shake off the dust of his feet, to witness against them their obstinacy and hardness of heart: and secondly, to let them see that the wicked Gentiles were more righteous than they, in that they repent at the voice of one Prophet; yea and that with one sermon: whereas themselves refused, and resisted all the holy and worthy Prophets that God sent unto them. And thirdly, it may be to signify, 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 and sanctified people unto the Lord in their trouble.  That great City. 
Niniveh had fifteen hundred towers in it, as some do 
jon 2. 4. 11.  write, and a hundred & twenty thousand little children (as it is noted in the end of this story) therefore it may well be called a great City: but the greater it was, the more ungodly it was. For as one man taketh sickness of another: so one man is infected by the wicked words and ill example of another, and so taught to sin the more, till the measure of sin be full.  And cry against it, etc. 
First God biddeth him; Arise and shake off all impediments, & 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 Esay to lift up his voice like a trumpet. Every 
Esay 48. 1.  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 
Luk. 3.  the voice of a crier, and yet he could not make all the crooked strait, nor the rough plain.  
And because all the Preachers of the Gospel should cry, that is, preach zealously, in the second of the Acts it is written; The Holy ghost came down in fire and tongues: but this fire is quenched, and the tongues are tied up, so that they that should cry are stark dumb: but though they cannot speak, they can see, they can see if a great benefice fall, though it be an hundred miles off: and Pharaoh had more care of his sheep, than we have of our souls.  
If Preachers were not deaf, they needed not to cry one to another; but such is the dumbness of Preachers, and the deafness of all sorts of hearers, that there is great slowness of followers, so that there is but little good done, and but a few fruits gathered.  
If ye were not deaf, we need not to cry, but because ye be dull of hearing, therefore we cry with mouth, with heart, with hand, with foot, and 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 asleep, 
Mat. 36. 70. 72. 74. Prou. 28. 9  yea the cock croweth, and still Peter yet denieth 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?  And cry against it. 
Our sins buffet God on every side, as the jews, buffeted Christ, first on the right side, then on the left side, and never leave till they have provoked him to cry against us. 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 you will, and say what you will, and the Lord will not be offended with you, unless you sin: but if you commit sin, he is just, and therefore will not leave till he hath by crying slain either you, or sin, that reigns in you. For as an angry man ever pursueth that which he hateth, until he hath destroyed it: so the Lord crosseth and followeth us with his judgements, until he hath slain that which most deadly he hateth, sin.  And cry against it, etc. 
Reproof is the necessariest office, yet is it least regarded, yea most abhorred. For now we think if one reprove us, he hateth us. But the Lord saith, Leviticus 19 Thou shalt not hate thy brother in thine heart, thou shalt 
Le. 19 17.  reprove him, & 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, it is a manifest sign that we do it of hatred, how great love and good will soever we pretend toward them: seeing the matter tends to the hurt of their souls, and the offence of God.  
Yea, if a Preacher reprove sin, he is thought to do it of hatred, or of some particular grudge: and to be too busy, too bitter, too sharp, too rough, and therefore say, he should preach God's love and mercy, for he is a Preacher of the gospel, he tells us of, & threatens with the law, and so throws us down too low, some to despair: as though we preached the law only, or chief, and not the Gospel also continually, to them that loath and strive against their sins, though they sin grievously. 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 reproved sin, and so of all doctrines, the doctrine of reproof and 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, and any of these will be more welcome unto them then reprehension, which is most profitable and necessariest of all. Balaams' Ass never spoke but once, and then he reproved. Then if Balaams' Ass reproved Balaam, how much more ought Balaam to reprove 
Num. 22. 28.  Asses, or such as will be no otherwise then beasts in their behaviour? But persuade yourselves beloved, which is most true, though we speak as if we were angry with you, and threaten as if we would hurt you, and cry against you as if we hated you, yet we love you in the dearest blood we have, and therefore, though with persecution we preach the law to lead you to the Gospel; we preach judgement, that you may find mercy; we preach hell to bring you to heaven; whatsoever & how soever, we preach, we do all to fill your hearts with joy in believing, and having made you fruitful in all good works, present you without spot, nay glorious also, as a virgin most beautiful, to the Lord of all grace & glory, Christ jesus.  
Hitherto we have heard of jonah called, and charged to cry: but what should he cry? Indeed it is not expressed in this place. But what then? Why then the Papists may say, that he was charged to cry against them for neglecting their traditions. Assuredly they may with as great truth and as much probability, as they do gather 
john 16. 12. joh. 21. 25. Acts 1. 3. 1. Tim. 6. 20. 2. Tim. 1. 13. and 22.  out of divers places of the new Testament, that they ought to be observed. But jonah hath not left it doubtful what he was to cry, for in the third chapter, verse 2. the charge is repeated, and thus expressed: Go and proclaim against it the proclamation which I speak unto thee. He was then to cry what God had commanded him. O that none would cry but what God had commanded!  
But what did God command him to cry? even that which he afterward cried: Yet forty days, and Niniveh shall be overturned. Overturned? yea ancient Niniveh, fair Niniveh, proud Niniveh must be destroyed. No man sits so high, but destruction sits above him, and will fall on all that persist in their defection. justice would have come against them, before it cried against them; but God the most gracious would have them cried against, that they might cry out, woe and alas for their sins, so preventing deserved and threatened vengeance: for they hearing the cry of God, cried out themselves, and that in great humbling to God, so God heard their cries, and took pity on them.  
Isaiah was commanded to cry, and he cried: All flesh is grass, yea all the glory thereof like the flower of the 
Isa. 40. 6. 7.  field. The grass withereth, the flower fadeth when the spirit of jehovah bloweth on it. Surely the people is grass. john was commanded in the spirit of Eliah to cry, and he cried, Prepare the way of jehovah, make even in the desert a path for our God. And jonah was 
Esay 40. Matth. 3. 3. jon. 1. 2. & 3. 2. Isa. 58. 1.  commanded to cry, and he cried: Yet forty days, and Niniveh shall be overthrown. And all the Preachers of the gospel are commanded to cry, and that aloud, not to spare, to lift up their voices like a trumpet, to show God's people their defections, and the house of jacob their sins. And then also, if they thereby be truly humbled, to proclaim unto them, their iniquity is pardoned, they have received at the hand of jehovah double for all their sins. It is required of the disposers of God's 
Isa. 40. 4. 1. Cor. 4. 4.  secrets, that they be found faithful. And woe to them that love the pleasures of sin, more than the glory of God.  For their wickedness is come up before me. 
For, etc. We have heard the charge itself given, heavy news, that a most beautiful City, a most rich City, a most populous City, and a most ancient City, must be overturned, and that within forty days; what is the cause? Their wickedness is come up before me: as if he had said, Niniveh hath followed her lusts, and forgotten the Law, to satisfy her desires; she hath notoriously despised her sovereign, defied all well-meaning, all good dealing: and this is known to the just judge, and at his bar she is arraigned, and her accusers stand crying at the bar for justice. Therefore she may no longer be forborn, execution of justice must needs be done: let her therefore prepare for death; and that she may Cry against her yet forty days and Niniveh shall be overturned: for their wickedness is come up before me.  
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, thus to cry out against them. And then if they will not repent whilst God's criers continue crying amongst them, the Lord of Hosts will rise up in arms against them.  Their wickedness. 
Will you see the Ninivities sins in a scroll, that withal you the daughters of Niniveh may see, that wealth and wickedness go together, prosperity and security kiss each other? Niniveh (saith Nahum) was like a pool of waters, most populous, and full of all store, which to increase, 
Nah. 2. 8. 9  it was wholly full of lying, deceit & fraud, full of 
3. 1. and 2, 11. 12. Zeph. 2. 15.  robbery, oppression, and all violence, a bloody City: whereby it increased in wealth, they flourished in honour and glory, and therefore as Zephaniah hath it, was a rejoicing, a rioting City, sat securely, and proudly contemned others, saying, I am, and none is besides me. Moreover, it was the Mistress of witchcrafts, a most idolatrous city, yea sold people through her whoredoms, 
Nah. 3. 4.  and Nations through her witchcrafts, and made other idolatrous like herself, as 2. Kin. 16. 10.  Their wickedness is come up before me. 
Sin mounts 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 because we have fallen down before the god of this world, and tempted the God of heaven, 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.  
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 they could not stay themselves, but they are ascended up before the face of the eternal God, to stand at his 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 swiftest of all: for in a moment it is committed on earth, it comes before God in heaven, & is condemned to hell, for though Nimrod could not climb up to heaven, his sins flew up to heaven: and though we stay below, our sins ascend high, like the tower of Nimrod, but they fling us down to confusion, & we become Babel. For when we sin we are as the shellfish which the Eagle taketh, and flieth into the air with, and then letteth it fall upon the rocks, and so dasheth it in pieces, and then devours it. For the wrath of God taketh us up on high, and throweth us down low upon the rocks of shame and contempt, and terror of conscience: and so having crushed us, & bruised our very bones, consumes us with double death, the grave devouring us, hell swallowing us.  Is come up before me. 
To them which ask, how our sins ascend and fly up before God; I answer, God here speaks unto us after the manner of men, who cannot see a thing afore it be brought unto them, even where they are, and before them. So that hereby is signified God had seen their wickedness.  
We fast as before him, we pray as before him, we give alms as before him, and we do every good thing as before him, because we do it freely, and as it were, not caring who looks upon us. But we sin as behind him, because we hide and cloak our sins, and commit them in secret, loath that men should spy them: our conscience in such actions accusing us, & instantly telling us, we are about that which we cannot justify. And we suppose that we sin behind him, because we sin here below, saying with ourselves in the consideration of our blinded hearts, as Eliphaz accused job to have said: Is not God in the height of heaven? and see the 
job 27. 12. 13 14  highness of the stars, how high are they? Therefore how should God know it? Should he be able to see through the dark? The thick clouds are a covering to him, that he may not see, and he walketh up and down the round circle of the heavens. But then chief we imagine that God beholds us not, when men cannot see us: as if God could not know, what man cannot spy. But let us not deceive ourselves, for God seethe not as man seethe. Man can see but only outward things committed in action, but God seethe, and knoweth, and searcheth the secrets of the heart, yea the secretest thoughts and imaginations of it. Again, man can see but one thing at once, he cannot turn his right eye one way, & left eye another: he cannot see before him & behind him with one look: but God seethe all things at all times. 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 he saith, your sin is come up before me.  
For when we speak evil, he is all ears to hear us, and when we do evil, he is all eyes to behold it: Therefore, O foolish man, do not think that God seceth not which man seethe not: for when he looks up, he sees all below also, and when he looks down, he sees all above also. If he should not, much wickedness should lie in darkness unrewarded, and men should not be terrified from sin, but rather by the example of other alured to sin freely secretly. For Ananias might have gained by his craft, if God had not seen his heart, which 
Acts 5  men saw not: but God saw his distrustful, and dissembling, and corrupt heart, therefore he lost his goods, and his life too.  
If God had not seen that which men see not, Gehezi might have gained a bribe for his labour, when he 
2. King. 5.  ran after Naaman the Assyrian, & told him a lie for his profit. But God seeing his fetches, which men saw not, turned his bribe to a leprosy, and so made him a leper for his labour. A fearful example for such as take bribes, yet many care not what bribe's they take, so men see it not.  
The man that said, Be merry my soul, and take thy 
Luk. 12.  pleasure for many years, might have done it, and not God seen him: but he espied him falling to godless security, and threatened him, that night to bereau him of his soul. Forget it not ye that abound in wealth, whose cup runneth over. If God had not seen Achan take up the piece of gold, he had kept it to himself for his labour, and no man should have known where he 
josu. 7.  had it. But God seeing it (though closely done) rewarded him with shame 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 consider that the Lord seethe us, & remembered that he watcheth us: if we would do this, sin might go a beginning 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: and you would say even when your hand is at it, I will not do it, because the Lord seethe me. But as when we sin though in secret, he is all eyes to see us, & when he sees it requisite to make some example, to teach all, that when man cannot nor will not discover us, he will show that he saw us; then he is all hand to punish and plague us, and in the end, to root us out from all our pleasures: so 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 ever after in holiness, than he is all truth and righteousness, to forgive us all our former wicked life, and to wash us from all our uncleanness. Now therefore repent thee of all the evil that thou hast done, lament truly, run and high thee as fast as ever thou canst to the throne of grace, prone whether thy repentance will not as boldly stand before God, and as powerfully cry for pardon, as thy sins speedily came up before God, and vehemently cried fhr punishment. No doubt the Angel that cried; Fallen is, fallen is Babylon the great, Reu. 18. 2. though he cried vehemently with a loud voice, cried not so audibly as thou shalt hear the spirit of truth crying & assuring thee thy sins are forgiven thee; the God of glory loveth thee, sin shall no longer reign in thee, no evil shall hurt thee, no good thing shall be wanting to thee, all things shall work together to the best for thee. 
Rom. 6. 14. Psal. 91. 10. 34, 10. and 84, 11. Rom. 8. 28. 2. Chro. 16. Psal. 16. 11. 1. Thes. 5. 22. 2. Thes. 2. 10. Heb. 12. 14.  Wilt thou any more? he shall ever dwell with thee, in whose presence is the fullness of joy, and at his right hand pleasure for evermore. Repent therefore, but repent truly, loathe all sin, gricue that thou hast committed any, fly every sin, yea whatsoever occasion of it, and all appearance of evil: but love the truth also, and follow all holiness, & as much as in you is, have peace with all men, and the God of peace will increase your peace in Christ jesus.  
All which even this point that we speak of, viz. whatsoever we do, God seethe us, most sufficiently assureth us of: for this so often repeated speech, Reu. 2. 2. 9 13. and 3. 1. 8. 35. I know thy works; is spoken as to rouse the dead Sardians, 3. 1. and to heat the lukewarm Laodiceans, 3. 15. so to commend the faith, hope love, patience, etc. of the other Churches, and so to 'stablish, and set them forward therein, knowing he is just, and a liberal rewarder of them that seek him, Heb. 11. 6.  Their wickedness is come up before me. 
Sin once committed, casts no doubts of coming presently before God: but the thoughts of the heart of the carnal man thinking of the way to heaven, are the faint Spies that went to the land of Cannon, which say, that journey is farther than you are able to go all your life, the way is like a thicket, & the door like a needle's eye: therefore it is impossible for you to come thither. But when you send faith, hope, & love, (those messengers of peace and truth) they will bring you word, saying, your ruffs must be ruffled, and your farthingales crushed, pride must be put off, and other sins; and none shall be kept out of heaven, but such as love the world better than heaven, or such as will take their sins with them; for they be unseeming the fashion of that country: so that ere we come thither, we must leave them; like the shadow when we go into the door, and we must shake hands with them, and bid them farewell.  
FINIS.   

THE REBELLION OF JONAH.  3 But jonah rose up to fly unto Tarshish from the presence of the Lord, and went down to japho, and found a ship going to Tarshish: so he paid the fare thereof that he might go with them to Tarshish from the presence of the Lord. 
THe charge given to jonah hath hitherto been spoken of, now it followeth to be showed, how it was by jonah discharged. First jonah rebelliously neglected it, then being chastised, and so repenting, he faithfully discharged it. First therefore let us consider his rebellion: afterward we shall see his correction.  But jonah rose up to fly to Tarshish from the presence of the Lord. 
We cannot stand to speak of Tarshish, nor what it is to fly from God, but 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, and stir them up, in laying open their sin, and the punishment that banged over them, that they might speedily repent, and so turn away from them the wrath of God thereby deserved. How beautiful should have been the feet of him that should have brought so powerful a message, as should have wrought such an happy effect? How blessed should Niniveh have been when the Lord had vouchsafed them so great mercy? but still one fly or other mars the whole box of ointment: As soon as he was commanded to go thither, Satan stood in the gap, and enticed him to go to Tarshish, for he thought, that if he could let jonah from going 
Eccl. 10. 1.  to Niniveh, than first of all he should put a singular Prophet out of God's favour, and bring upon him some judgement, not only inward, as torment of conscience, decay of gifts, or the like: but visible also, whereby the people to whom he had preached, might think he was some false Prophet, as they are ever ready to condemn for hated of God, whom they see grievously afflicted. And so secondly the people should be hardened in their sins, and obstinately condemn ever after, him, his like, and their preaching too. And thirdly, the godliest, the most populous, & the wealthiest City in Assyria should be destroyed, the good with the wicked, the young with the old, one with another, all should unrepentant die in their sins, and so the very Angels in heaven should mourn. So that he thought he should by stopping jonah, every way gain well by his labour.  
Therefore he comes to jonah, he flatters him, he tempts him, thus he gins with him: It is good that men look before they leap, haste makes waste, words are not always to betaken as they properly signify: one thing is often spoken, and another meant: but thinkest thou God meaneth thou shouldest go to Ninivy? Why? doth he regard idolaters, and his professed enemies, so that to have them admonished of their ruin, he will bring shame upon his own people? for the very going of a Prophet from Israel to preach to Ninivy, must needs proclaim that there is more hope of most sinful Gentiles, then of natural Israelites. And how couldst thou seem so to think of thine own Nation, thine own brethren, thine own blood, the chosen of God? Or if thou do, shalt thou not thereby procure their utter hatred for ever, and make them to detest both thy person, and whatsoever thy preaching, whatsoever thou hast heretofore, or hereafter shalt teach them?  
What? for thy faithful prophesying here among God's people, will God, thinkest thou, recompense thee, thee whom he hath made reverend, and to be honoured of Kings and Princes of Israel: recompense, I say, thou with shame and contempt among heathens, yea, with a cruel death, or with a more miserable life? For what other success may be hoped for at the Ninivites hands of such a message by thee? For thou knowest they have all jews in contempt: therefore when thou shalt come among them, and tell them not these few words only, and in this form which God hath spoken them in; for if thou so do, who will not count thee rather a madman than God's Prophet? But at large, that there is one allseeing, most just, almighty, and everliving God, and no more? and so all their gods are no gods but idols: and that they above all other have given his glory to stocks and stones, worshipping them for gods, alluring and enforcing others likewise to dishonour him: that they have abused his blessings most unthankfully, most ungodly to all excess, and are most proud contemners of their betters, & most notorious drunkards, gluttons, fornicators, adulterers, thieves, oppressors, witches, murderers, and the like; & therefore have so provoked him that is most merciful & patiented, that he will without all pity destroy man, woman, young and old, high and low amongst them; yea, their very City also, and all that is therein, whereby they have been so wicked, and that within forty days.  
When, I say, thou being a jew, shalt tell them this, thus in despite revile (for so they will take it) thus utterly condemn them and their gods: will not the best of them mock and despise thee? will not the rest gnash their teeth at thee, be ready to tear thee in pieces, put thee to exquisite torments, condemn thee to some horrible death, or continue thee in intolerable pains, in a most bitter life? No question. Think not therefore that thy good God, thy most kind and tender father, will recompense thy faithfulness, with sending thee so far to sustain such misery: It were impiety to think he willed it, it is blasphemy, terrible blasphemy to think he command's it: for it is to condemn him of unkindness, for thou hast showed fervent love; of untruth, for he hath promised it should go well with the just; of injustice, for godliness should have the reward due only to wickedness. Yea he should seem contrary to himself, to charge thee cruelly to murder thyself, which hath commanded all to kill none, if he should will thee to provoke that bloody city so. But the very thing itself also argueth, God meant nothing less than to commit thee to such danger, or that thou shouldst do to the proud Ninivites such a message. For to what end shouldst thou so cry against that City? to make them fly, and so to free them from destruction? How shouldst thou then not be found a false Prophet, and God a liar? What then? To bring them to repentance & then to spare them? how should not God so again be found untrue, & thou his lying messenger? what then? To convert them, and so to destroy them? what justice were that? and how contrary to his promise to Solomon? 2. Sam. 7. 14. Therefore it is manifest, God meant not thou shouldst go and cry so against Niniveh, but signified that thou wert as good, for any good may be done here, to exclaim so like a frantic man against Niniveh, as to preach in Samaria any longer now. Men here are so hardened that they contemn all, part are so cloyed that they loathe all, the best part little esteem all that is preached: of none is the word accounted precious, of none reverently heard: and therefore thou shouldest for a time, to make the word precious, and to sharpen men's affections towards it, give over preaching here, and where thou wilt refresh thyself a while. Now here thou mayest not be idle: at Tarshish thou mayest be quiet: thou mayest at Taishish that famous City, among the strangers of many Countries, hear many strange things, much delight thyself in the variety of their manners, in the abundance of all things, with great pleasure live. No time so fit as this to see the world. At japho thou canst not want shipping thither. Seem not to make small account of this kindness of God, defraud not thyself of the granted good.  
Thus Satan is ever crossing, tempting, enticing us when we are or should be addressing ourselves to do the will of our God. So was Moses, jeremy, Ezechiel, 
Exo. 3. 11. &. 4. 10. 13. jer. 1 6. ●ze. 3. 14 15. Neh. 2. 19 4. 2 8. 5. 5. 6. 6. 7. 10. Luk. 22. 31. 32 Matth 4. 1. L●k. 4. 2. ●. 13 1. Pet. 5. 8.  Nehemiah, Christ himself tempted, being about most notable works. What said our Saviour to Peter? Satan hath desired to sift and winnow you as wheat. Who are these whose peril sathan so earnestly desireth? Even Peter, and james, and john's. No marvel, for Christ himself, though acknowledged the Son of God, was most fiercely assaulted of the tempter forty days, and then indeed was left, but it was only for a season, Luke. 4. 13. Therefore never dream of a truce with Satan, whosoever thou be, whatsoever thou art about to do. For the enemy, the envious foe, the tempter, the false accuser goeth about continually seeking whom he may devour. Now his manner of tempting is, first and most usually with flattering, but yet very often with most terrible threatening. For whatsoever we do or feel, cometh from one of these three spirits, the spirit of sathan, the Spirit of God, or our spirit. Now our own spirit of itself is always occupied about worldly things, seeking delights in pleasures, not disquiet by threats. The spirit of God is gentle, loving, and meek, not forcing, nor threatening. Therefore Christ saith, If any will follow me let him deny himself and take up his cross daily, etc. 
Luke 19 23.  And mark his spirit, he saith not, you shall follow me, but you shall deny yourselves, and take up your cross, but if any will follow me, let him deny himself, and take up his cross: Let him. The same is to be seen in the Canticles, 
Cantic. 5. 2.  where he saith: Open unto me my sister, my love, my dove, my undefiled. For mine head is full of dew, and my locks with the drops of the night. For 
3.  when she opened not unto him, making most unmeet excuses, though he had most lovingly prayed, and lively urged her to open, and she most unkindly, most unworthily had denied, yet the went his way mildly without 
2. 4. 6.  any threats. But the spirit of Satan takes an other course: For when by lying and deceit he cannot allure to sin, he threatens most fearfully with sin, grief, or loss of goods, solitariness and want of pleasure, and sometime by his ministers, imps of his own likeness, he threatens death, and deadly torments, whatsoever they may inflict upon any.  
Christ saith; If you will follow me. If you will: but he saith, I will make ye follow me, and do as I bid you, you shall have fire and faggot, scalding lead and burning pitch; if you will not follow me, you shall, whether you will or no: we will make you do as we command, saith his eldest son Antichrist, usurping authority over nations, and inflicting torments on the Saints. His order of tempting is, first to make us doubt of the word of God: whether such and such doctrine be true, such and such an action be commanded, such and such a promise, such and such a threatening be certain. Then secondly he falls to flat denying of it, this doctrine, these promises, these threatenings are false, this thing is not commanded, this action is not condemned. And then comes he in with his contradiction, contrary assertions, & countermands. For there is no commandment of God, but the devil commands the contrary, & he is ever gain saying that which 
Gen. 2. 17.  God saith For our God saith unto Adam, if you eat of the forbidden fruit, you shall surely die: the devil came and he told them, first ti is not certain you shall die: then, you shall not die; then thirdly, you shall be as gods, knowing 
Gen. 3. 4. 5. 1. Pet. 5. 5.  good from evil. God saith, submit yourselves one to another in brotherly love: the devil saith, first, you need not to abase yourselves so much; secondly, you should not yield to others: then thirdly, advance yourselves, and contemn others. God saith, Love thy neighbour 
Mat. 22. 39  as thyself: the devil saith, first love little and ourwardly, then, love none but thyself: then thirdly, hate thine enemies, envy thy betters, disdain thine equals, despise thine inferiors. God saith, Labour for that food that perisheth not: the devil saith, first, care not much 
joh. 6. 27.  for it: then secondly, contemn it: then thirdly, stir not an inch for it. God saith, Forsake the world: the Devil saith, first, neglect not the world; then, love 
Rom. 12. 2. 1. john 3. 18.  the world, than thirdly, give over yourselves unto the world above all, follow the world with all the lusts thereof.  
Now, the means whereby the devil tempts, are arguments fetched, some from the wit and reason of man, or from the customs of the world: some from the holy Scriptures, either corrupted, or wrong applied: now in consideration of the persons, then in regard of the thing itself, etc. In respect of the persons to whom he should preach, and himself, jonah is here tempted, and so thus reasoneth with himself: I have long preached unto the jews, which are the chosen people of God, & 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, and therefore (saith jonah) why should I venture myself amongst them? For seeing my 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 these, and persecuted to death? Thus flesh and blood standeth staggering when it should do any good, misdoubting troubles, jealous of his own ease: but when it goeth about to do any mischief, it never considereth the danger, it weighteth not the following woe: yet doing good, it is uncertain whether all will not according, or even above our hope succeed; it is more likely we should be kept safe: but doing evil, mischief most certainly is procured, not danger only, but loss of the best things commonly, peace of conscience or spiritual graces, of some blessings always, or at least not receipt of those things which much would rejoice us. For sure 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 
Deut. 6 4.  heard of preaching, and that this doctrine; that there is but one only true God, to them who will serve a thousand, and cannot abide the contrary to be spoken.  
If a Preacher were commanded to go and preach at Rome gates, against Antichrists jurisdiction & the idolatry that is so inordinately used in that Synagogue of uncleanness, seeing that is a matter for which they torment and kill all that preach it sincerely: I fear 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 fear he would rather content himself with his present ease, then commit himself to so likely misery.  
If I go to preach unto these infidels, saying, yet forty days and Niniveh shall be destroyed, then (saith jonah) it may be, they will repent, & 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, in the obedience of his will: and rather than we would receive any reproach by your doings (in the sight of the world,) we rather choose to enter into no great action touching the glory of God, and the good of the Church. In respect of the Israelites and himself: If I leave mine own people, and 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. So jonah more feareth the children's disgrace then the Father's dishonour, and their despite, than his displeasure. Satan is too well acquainted with man's nature, and so more cartainelie knows, than we wisely consider, that all Adam's sons are from labour easily brought to loiter: more willingly from fear and pain, to security and pleasure: therefore seldom or never doth he in tempting omit this enticement; It will be for thy ease, for thy delight, for thy security. Therefore he saith to jonah, not only the way to Niniveh is long and dangerous, thy person and message odious, therefore thy travel must needs be tedious, thy troubles grievous, etc. but also thy passage to Tarshish is easy, thy security there sure, thy pleasures many, thy delight great. Yea, with this he assaulted Christ himself, saying, when he had showed him all the Kingdoms of the world, and the glory of them: All these will I give thee, etc. And doth thee not so also evermore persuade us, this good; this gain, this glory, this pleasure, or this preferment shalt thou get, if thou thus and thus deal? if if you will leave the society, the exercises, the profession, and the company of the children of God, and serve me, and worship me: preferring your covetousness, your pride, your lust, before the service of God: not being scrupulous to swear for your gain sometime, nor to lie for your pleasure, nor to cozen for riches: than you shall not only be free from the reproaches wherewith professors are overwhelmed and the contempt wherein they are had, and the many heavy sighs that they are forced to fetch, but you shall also grow rich soon, and so be well thought of, and had in estimation, and by your wealth live in ease with all pleasure, procuring every thing your at hearts desire.  
Thus jonah, which way soever he look, is tempted on every side: tempted to sin, but not constrained: urged, but not compelled: for the devil hath power to entice to sin mightily, but not to enforce violently. Lo than comforts against this cross. Our enemy's power is in our Father's hands: and our Saviour prayeth for us being most glorious in heaven, as he on earth 
1. Co●r 10. 11. Rom. 8. 34. Luke 22. 32.  in humility prayed for his Apostles, that our faith fail us not. Bebold then also encouragements to fight against his assaults: yet see a greater God hath given us: this privilege, this promise have we: Resist the Devil, and he shall fly from you, jam. 4. 7. God hath given no promise to the devil, that if he persuade he shall prevail, if he urge, we shall yield: what a shame is it to us, that Satan is bolder in tempting, than we are in resisting? Is he not? O that we could truly say, we are as wise, as watchful, as thoughtful to withstand Satan's assaults, as he is wily, vigilant, and more than diligent to assault.  
But what doth jonah, thus as we have heard by sathan assaulted? resists he as manfully as the Devil hath set on him cunningly? Alas no, jonah is no sooner dissuaded to go to Niniveh, than he is persuaded it were great folly: he is as soon resolved as he is enticed to go to Tarshish, thinking it a chief point of wisdom to seek his own ease, his own pleasure, his own sweet delight. One said, God spoke, and it was done. Surely the devil 
Gen. 1.  also but speaks, and it is done, for he is such an orator as no man can deny him. For who can gain say him that counseleth as a special friend, yea as a most holy Angel? For he would seem to be not only careful, both to keep us from danger, and the fear thereof, and to procure us all good: but also jealous of God's honour, fearful lest men should despise the word, and so their own saluaton: therefore he made not only Gehezi to take a 
2. King. 5. 22. 2. Tim. 4. 10. Mat. 26. 48. 70 Gen. 11. 8. Gen. 27. 13. 14. 18. Gen. 16. 43.  bribe, Demas to embrace the world, judas to betray his Master, and Cain to kill his brother, but Rebecca also to persuade jacob, and jacob to be bold by lying to seek for the blessing: yea the Father of the faithful to commit folly with Hagar, as here jonah not to go to Niniveh, lest, forsooth, God should not be true of his word: as if what to man seemeth unlikely, that were with God impossible, and he could not be righteous, unless we show ourselves impious.  
We have seen some causes why sathan assaulting us, he strait overcomes us: would any see more? we have been taught his power, malice, watchfulness, and wiliness: we have most fit and sufficient armour ministered unto us: we have a promise, that resisting him, we shall make him 
Eph. 6. 11. 14. 10. 16. jam. 5. 7.  fly from us. Therefore surely we forget our enemy, or neglect the promise, or take not to us the whole armour of God, specially we like not that armor-bearer humility: submit yourselves to God, and then resist he devil. But moreover, we to our own certain peril and pain (so corrupt are we) join with our enemy, more ready to do his will then God's word. Hereof no doubt foolish Balaam asked again and again, till God seeing him bend contrary to that he had been commanded, left him 
Num. 22. 8. 19 21.  unto himself: and so Balaam went on in sin so long, till the very Ass whereon he road, was constrained to reprove him. But would you howsoever Satan temmpts, not be turned by him out of the right way? howsoever he fights, not to be foiled by him? would you have him soon to forsake you, speedily to fly from you, that is, would you resist him? for when we begin valiantly to fight, than forthwith he flies. Consider how shameful a thing it is, being every way encouraged to fight, to show ourselves most dastardly cowards: how dishonourable to our captain Christ, to yield the victory to his deadly enemy: how dangerous for ourselves, knowing he is a most cruel tyrant, and most inexorable, that most glorieth and specially takes pleasure in putting us to the most bitter pain that possibly he can, and therefore having overcome us, will for ever continue us in most intolerable torments. Yea, sayest thou, these things considered would make us courageously to encounter with Satan, and so soon to conquer him; but he comes often as a friend, as an Angel of light: how shall I then descry him, that I may defy him and make him to fly?  
How? here indeed is the hardness: for he is a notable hypocrite, the father of hypocrisy. But thou must follow the counsel of Christ, Reu. 3. 18. Thou must anoint thine eyes with the eye salve, that thou mayest see. Thou must be fulfilled with the knowledge of Gods will in all wisdom & spiritual understanding, & moreover watch 
Col. 1. 9 1. Pet. 5. 8.  and be sober. And lastly, consider, first how thy spirit is affected: for our own spirit (by nature evermore hard) if it be moved by the spirit of God, is sad, soft, and flow: but if it be moved by the spirit of Satan is proud, boisterous, and stout: then, whether that which thou art indeed moved to be good or evil: if good, that is, agreeable to God's word, then acknowledge it comes from God, for all good motions are the work of the spirit of God, howsoever they seem to proceed of ourselves. But if it be evil, that is, not agreeable with the word of God, than it is always either a lust of our corrupt nature or a suggestion of Satan. Wherefore it is a sure way to say when we are tempted to evil, this motion is of the devil, for even our corruption came of his suggestion. For the spirit of man is always tossed between these two contrary spirits, the spirit of God procuring our salvation, & the spirit of sathan seeking our condemnation. So that if any will get the victory of Satan, he may not be without the spiritual sword, which is the word of God Ephesi. 6. 17. Yea, he must have the word of God dwell in him plenteously, Col. 3. 17. and cry still, Open mine eyes, O Lord, Psalm. 119. 18 Give me understanding, 34. and incline mine heart unto thy testimonies. 36 and beware that he submit himself duly, and diligently watch.  
Thus jonah tempted, hath consented to neglect his charge, and doth he forthwith repent? No, he prepares himself to his purposed journey. But jonah arose to fl●e unto Tarshish. As jonah was no sooner tempted to go to Tarshish but he yielded, so as soon as he had yielded, forthwith be to go. So jonah made himself a runaway and showed himself a disobedient seraunt to his God. And in the mean while, Niniveh set on the score, and had no ho with them in working wickedness: but still filling the cuuppe of all abominations, ran down to hell with as much force and speed as they could. So Niniveh is still Niniveh, but jonah is not like jonah, for the Prophet is flying, and sin is crying, and so all falls to confusion.  But jonah arose 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 borne before jacob. Therefore if evil may compare with goodness in particular actions, in all mankind 
Gen. 34. 25. 26  corrupt, evil may say he is the ancienter. But as soon as thou perceivest any evil cogitation or motion in thyself, be thou wroth with it, nip it in the head, put it to death, and then the unclean spirit that hath long been strong, and with delight dwelled in thee, will soon 
Math. 8 31.  be weary of thy house, and say as the evil spirit said; Here is no dwelling for us, let us go to yonder heard of swine.  But jonah arose up to fly unto Tarshish, etc. 
jonah was sent to Niniveh, but he went toward Tarshish. And so it is always with us, we are ever doing that we should not do. For either we do nothing, or that which we are not commanded, or else otherwise then we are commanded. Sometime most rebelliously we do that which we know the Lord straightly forbiddeth. And as jonah took Tarshish for Niniveh, so we take the devil for an Angel, light for darkness, etc. But jonah rose up, etc. They that should preach at Niniveh, are flying to Tarshish, and though he be like a drone, yet doth he, even the Non-resident, keep his beneficie fasting, feasting himself: but wilt thou keep it still? go and preach at Niniveh as ye have been doubly commanded, or for shame leave your priuledge and benefice: but they stand staggering, ashamed to keep it, and loath to leave it. For the sweet morsels of Baal's priests are pleasant unto them, that they cannot find in their hearts to leave them, as long as they are able to keep them. But no marvel that jonah fled to Tarshish, when he should go to Niniveh. For this is a stumbling vocation amongst men, yea rejected by the children of this world which always kick against it: so that if you would ask for a painful vocation, this is it; if for a thankless vocation, this is it; if for a contemptible vocation, this it it: for reproving, we are reproved: blessing, we are cursed: preaching peace we make war: proclaiming liberty, we are imprisoned; do what we can, we are persecuted: & for our work worthy of love, we receive of the most, hatred: of few yea very few, not any more than a cold affection. Hereof it hath come to pass that Moses and jeremy called, excused themselves; Ezekiel having received his charge, went in bitterness & indignation of his 
Ex. 3. 11. 4. 10. 13. jer. 1. 6. Eze. 3. 14. 3. 15 Exod. 5. 2●.  spirit, and seven days neglected his charge, as jonah here doth his: and Moses, Eliah, and jeremy, at length complained: & (which to the best men is the greatest grief) it is as easy almost to wash a black Moor white, as to convert a sinner, because Satan is ever crossing men doing 
1. Kin. 19 10. and 14. jer. 20. 7.  the will of God, but specially hindering the course of right preaching. For the Lord was not so earnest to stop the way of Balaam, lest he should commit wickedness, as the devil is earnest to stop the way of every jonah, lest he fulfil righteousness, that is, cry against Niniveh, longing, and duly that is, wisely, and earnestly labouring to convert Niniveh.  But jonah rose up to fly unto Tarshish from the presence of the Lord, etc. 
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 no wickedness now, that he ever thought and taught was rebellion, while he was among the wicked? A fearful example: therefore let him that thinks he standeth, take he left he fall, for the way is slippery wherein we are to walk. When thou remember'st the fall of the Prophets, then consider that thou art much weaker than a Prophet, and therefore the easier to be encountered and overthrown, and the likelier to have a most grievous fall, except the Lord do mightily uphold thee, seeing such a one cannot stand in the sight of his so mortal enemy, but by him receiveth so grievous a fall. Secondly, if thou see jonah fly, Moses murmur, David fall to adultery, Solomon to Idolatry and Peter to forswear his Master, then mayst thou learn not to trust to thine own strength, for it is weakness; not to thine own wisdom, for it is sinful; but seek help 
jam. 5. 5. Mark. 12. 20.  and crave strength at the hands of Almighty God, who giveth to every one that asketh indifferently, and hitteth no man in the teeth; which doth not bruise the broken 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.  And he found a ship going to Tarshish. 
jonah was no sooner come to japho, but he goes to the haven, or meets with Mariners, and presently understands of a ship, not going to Niniveh, but to Tarshish. As soon as he set forward to fly from God, Satan straightways prepared a ship, so that temptation and doccasion 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. For the devil is always a very serviceable and pleasant devil to such as fly from God: he can find occasion at all times, and means, and instruments fit for that purpose. If thou wilt fly from God, the devil will lend thee both spurs and a horse, yea a post-horse, and that will carry you swiftly and lustily away, unto all vanity and ungodly lusts. Therefore if any will ask what the devils occupation is, it is to tempt, to entice by all means, to provoke to sin, and then to provide us of the means to practise our purpose to commit (and as james speaketh) to bring forth sin.  And he paid the fare thereof. 
This money was cast into the Sea, it did him as little good, as if he had utterly lost it: it had been good for him if he had lost it, for it did him much harm. There are many that will spend and waste, they care not how much upon cards and dice, and unlawful games, this money also is cast into the Sea, for it doth them much more harm than they know of it, doth them no good, it were good for them they had not a penny to lose. And so men care not what they pay for vanities & braveries, the most part of which is unprofitable, & rather hurtful then necessary for them, but only for the vain use of the present time, and for some vain respect: this also is cast into the Sea, and better should they be, if they had it not to lavish, and to their own and many others hurt so to garnish themselves. Men care not what they pay for their vanities, so it doth please their mind for the present, without consideration of the end and use thereof; but they will give little or nothing to do good withal: so that Lazarus can get nothing, and David can get no meat. Shall 
Luke 16. 21. 1. Sam. 23. 10. 11.  I take my bread and my wine, and the flesh which I have provided for my shearers, & give them unto one, whom I know not, saith churlish Nabal? 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.  
We have heard jonah confessing that he received a charge to go to Niniveh, but he arose and fled toward Tarshish, and went down to japho, and found a ship, going to Tarshish, and paid the fare thereof, and went down into it: hereafter we shall hear, that being entered the ship, he went to sleep, and slept sound, and being wakened, he confessed not his sin, but suffered the Mariners to devise to find out for whose cause they were to troubled, and at length also the lots to be cast never confessing it until he was enforced to it. What needed he to rehearse all this? had it not been enough to have said, that he left his business undone, he was a sinner? No, for God would have men to know the stubbornness and disobedience of jonah, in that this, thing was not done upon the sudden, but upon deliberation, and in no short time, but in some continuance, while he went from Samaria to japho: and thence was departed, and had somewhile sailed. In which space he had leisure enough to have repent, but did not. jonah confessed his sin, that he should not once have listened to satans assaults or reasons of the flesh, and when he had listened, he should not have liked them, and when he had liked them he should not have consented to obey them, and when he had consented he should not have put them in practice; he should not have fled toward japho; and when he was come to japho, he should not have gone to the haven; and when he came to the heaven, he should not have paid the fare; and when he had paid the fare, he should not have entered the ship, and when he was entered the ship, he should not have hoist up the sails, and sailed, and gone to sleep. But this he did, teaching that sin runs on wheels, as it were down a hill in all post-haste, and never stays till it arrive even in hell. For jonah thought because he came safe to japho, therefore he might go to the heavens & because he came well to the haven, therefore he might pay the fare; and because he paid the fare in peace, therefore he might take shipping; and because he entered the ship in safety, therefore he might hoist up the sails to go, and because he hoist up the sails without danger, therefore he might go securely to sleep, and safely to sail to Tarshish.  
So sins follow one another like links of a chain, till the tempest of destruction break it in sunder. So saith the forlorn sinner, 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 I not do what I list? I may do this as well as I have done other things heretofore. But if jonah had considered with himself that God is the Lord, who is all seeing & 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 had 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 from that ship that should carry him from his God, carrying him from his duty: but he forgets himself thinking the creatures can hide him from the Creator, which 
Heb. 4. 13.  is an absurd thing to think, seeing nothing can be hid from him: neither would any, I say, add drunkenness to thirst, or heap sin upon sin, or suffer an evil thought to take place in him, if they consider that the just jehovah be held them in all their very thoughts. All those that pity jonah, let them pity themselves; for if we consider our own estate, we have as many, and as soul sins in us, as there were in jonah, yea in Niniveh jonah confessed his sin, that we might confess. He confessed it freely, he confessed it fully, that he knew his masters will, but not only did it not, but also took another course quite contrary to that which he was commanded: and that not in purpose only, but in deed also; not for an hour, but a long time; not in struggling with his weakness, but in a profound ungodly carelessness, 〈◊〉 in striving to overmaster his conscience, accusing him for his wickedness. And wherefore hath he written it but to admonish us narrowly to look to ourselves, and manfully to fight that we may stand where he fell; and when we have fallen, as freely and fully to confess it to God always, and to man also, when wisdom commands.  
FINIS.   

At London Printed for William Leake, dwelling in Paul's Churchyard at the sign of the Holy Ghost. 1610.