Two Sermons of Jonahs Punishment, Sermons 2

Two Sermons of Jonahs Punishment · Sermons 2

THE TRVMPET OF the Soule, ſounding to Iudgement.

By Henry Smith.

The Text.

Eccleſiaſtes. 11. Chap. 9. verſe.

Reioyce, O yong man, in thy youth, and let thy heart be merry in thy yong dayes, follow the wayes of thine owne heart, and the luſtes of thine eyes: But remember for all theſe things thou come to iudgement.

WHen I ſhould hauehave preached vnderunder the Croſſe, I muſed what text to take in hand to pleaſe all, and to keepe my ſelfe out of danger: and muſing, I could not finde any text in the Scripture that did not reproue ſin, vnleſſe it were in the Apocrypha, which is not of the Scripture: this text bids them that be voluptuous be voluptuous ſtill: let them that bee vaine glorious, be vaine glorious ſtill: let them that be couetous, be couetous ſtill: let them that be drunkards, be drunkards ſtill: let them that be ſwearers, be ſwearers ſtill: let them that be wantons, be wantons ſtill: let them that be careleſſe prelates, be careleſſe ſtill: let them that be vſurers, be vſurers ſtill: but ſaith Salomon, Remember thy end, that thou ſhalt be called to iudgement at the laſt for altogether. This is the counſell of Salomon the wiſeſt then liuing: what a counſell is this for a wiſe man, ſuch a one as was Salomon.

In the beginning of his booke he ſaith, All is vanitie, and in the end he ſaith, Feare God and keepe his Commandements: in the 12. Chapter he ſaith, Remember thy maker in the dayes of thy youth: But here hee ſaith, Reioyce, O yong man, in thy youth. Here he ſpeaketh like an Epicure, which ſayth, Eate, drinke, and bee merry: heere hee counſeles, and heere hee mockes: yet not after the manner of ſcorners, although they deſerued it in ſhewing their fooliſhneſſe, as it is in the firſt of the Prouerbes, Hee laughed at the wicked in deriſion, as in the ſecond Pſalme, God ſeeing vsus follow our owne wayes. For when he bids vsus pray, wee play: and when he bids vsus runne, wee ſtand ſtill: and when he bids vsus faſt, wee feaſt, and ſend for vanities to make vsus ſport: then hee laughs at our deſtruction. Therefore when Salomon giueth a ſharpe reproofe, and maketh you aſhamed in a word, hee ſcoffingly bids you doe it againe, like a Schoolemaiſter which beateth his Scholer for playing the truant, hee biddeth him play the truant againe. O this is the bittereſt reproofe of all. But leaſt any Libertine ſhould miſconſter Salomon, and ſay that hee bids vsus be merry and make much of our ſelues, therefore he ſhutteth vp with a watchword, and ſetteth a bridle before his lips, and reprooueth it as he ſpeaketh it before hee goeth any further, and ſayth, But remember that for all theſe things thou muſt come to iudgement. But if we will vnderſtand his meaning, hee meaneth when hee ſaith Reioyce, O young man, Repent, O young man, in thy youth; and when hee ſaith, Let thy heart cheare thee, Let thy ſinnes greiue thee: for hee meaneth otherwiſe then he ſpeaketh: hee ſpeaketh like Michai in the booke of Kings the ſecond Chapter. Goe vp and proſper: or like as Ezechiel. Goe vp and ſerue other Gods: or as Saint Iohn ſpeaketh in the Reuelation, Let them that be wicked, bee wickea ſtill But if there were no iudgement day, that were a merry world: therefore ſaith Salomon, when thou art in thy pleaſures flaunting in the fields, and in thy braue ruffes, and amongſt thy Louers, with thy ſmiling lookes, thy wanton talke and merry ieſtes, with thy pleaſant games and loftie lookes, Remember for all theſe things thou ſhalt come to iudgement.

Whileſt the theefe ſtealeth, the hempe groweth, and the hooke is couered within the baite: wee ſit downe to eate, and riſe vp to play, and from play to ſleepe, and a hundred yeares is counted little enough to ſinne in: but how many ſinnes thou haſt ſet on the ſcore, ſo many kinds of puniſhments ſhall bee prouided for thee. Howe many yeeres of pleaſure thou haſt taken, ſo many yeeres of paine: how many drammes of delight, ſo many pounds of dolour: when iniqui tie hath plaid her part, vengance leapes vponupon the ſtage, the Comedie is ſhort, but the Tragedie is longer: the blacke gard ſhall attend vponupon you, you ſhall eate at the table of ſorrow, and the crowne of death ſhall bee vponupon your heads, many gliſtring faces looking on you, and this is the feare of ſinners: when the deuill hath entiſed them to ſinne, hee preſumeth like the old Prophet in the booke of kings, who when he had entiſed the yong Prophet contrarie to the commaundement of God, to turne home with him, and to eate and drinke, he curſed him for his labour, becauſe he diſobeyed the commaundement of the Lord, and ſo as a Lyon deuoured him by the way. The fooliſh virgins thinke that their oyle will neuer bee ſpent: ſo Dina ſtragled abroad, whileſt ſhee was defloured: what a thing is this to ſay Reioyce, & then Repent? what a blanke to ſay. Take thy pleaſure, & then thou ſhalt come to iudgement? It is as if he ſhould ſay, Steale and be hanged, ſteale and thou dareſt, ſtrangle ſin the cradle, for all the wiſdome in the world will not helpe thee elſe: but thou ſhalt be in admiration like dreamers which dreame ſtrange things, and knowe not how they come, He ſaith, Remember iudgement. If thou remember alwaies, then thou ſhalt hauehave little liſt to ſin: if thou remember this, then thou ſahtl hauehave little liſt to fall downe to the deuill, though hee would giuegive thee all the world, and the glorie thereof. Salomon ſaith, The weede groweth from a weede to a cockle, from a cockle to a bramble, from a bramble to a brier, from a brier to a thorne, Lying breeds periury, periury breedes haughtines of heart haughtines of heart breeds contempt,: contempt breedes obſtinacie, and brings forth much euill. And this is the whole progreſſe of ſin, he groweth from a lyer to a theefe, from a theefe to a murtherer, and neuer leaueth vntil hee hath ſearched all the roome in hell, and yet hee is neuer ſatiſfied, the more hee ſinneth, the more hee ſearcheth to ſin: when he hath deceiued, nay he hath not deceiued thee: aſſoone as hee hath that he deſireth, hee hath not that hee deſireth: when he hath left fighting, he goeth to fighting againe: yet a little and a little more, and ſo wee flit from one ſinne to another,, While I preach, you heare iniquitie ingender within you, and will breake forth as ſoone as you are gone. So Chriſt wept, Ieruſalem laughed: Adam brake one, and wee breake ten: like children which laugh and cry, ſo, as if wee kept a ſhop of vices, now this ſinne, and then that, from one ſinne to another.

O remember thy end, ſaith Salomon, and that thou muſt come to iudgement.

What ſhall become of them that hauehave tryed them moſt? Bee condemned moſt, Reioyce, O young man, in thy youth.

But if thou marke Salomon, he harpes vponupon one ſtring hee doubles it againe and againe, to ſhew vsus things of his owne experience, becauſe wee are ſo forgetfull thereof in our ſelues, like the dreamer, that forgetteth his dreame, and the ſwearer his ſwearing. So wee begge of eueryevery vncleane ſpirit, vntill wee hauehave bumbaſted our ſelues vp to the throat, filling eueryevery corner of our heartes withall vncleanneſſe, and then we are like the dogge that commeth out of the ſinke, and maketh eueryevery one as foule as himſelfe: therefore ſayth Salomon, If any one will learne the way to hell, let him take his pleaſure.

Me thinke I ſee the Dialogue betweene the fleſh and the Spirit. the worſt ſpeaketh firſt, and the fleſh ſayth, Soule, take thine eaſe, eate, drinke, and goe braue, lye ſoft, what elſe ſhould you doe but take your pleaſure? thou knoweſt what a pleaſant fellowe I hauehave beene vntounto thee, thou knoweſt what delight thou haſt had by my meanes: but the ſoule commeth in, burthened with that which hath beene ſpoken before, and ſayth, I pray thee remember iudgement, thou muſt giuegive account for all theſe things, for vnleſſe you repent, you ſhall ſurely periſh,

No, ſayth the fleſhe, talke not of ſuch graue matters, but tell mee of fine matters, of ſoft beddes and pleaſant things, and talke mee of braue paſtimes, Apes, Beares, and Puppits, for I tell thee, the forbidden fruite is ſweeteſt of all fruites: for I doe not like of your telling mee of iudgement: but take thou thy iewels, thy inſtrument, and all the ſtrings of vanitie will ſtrike at once, for the fleſh loues to be braue, and tread vponupon corks, it cannot tell what faſhion to bee of, and yet to bee of the new faſhion.

Reioyce, O yong man in thy youth.

O this goes braue, for while wickedneſſe hath caſt his rubs, and vengeance caſtes his ſpurres, and his foote, and thus ſhee reeles, and now ſhe tumbles, and then ſhee falles: therefore this progreſſe is ended.

Pleaſure is but a ſpurre, riches but a thorne, glorie but a blaſt, beautie but a flowre, ſinne is but an hypocrite, hony in thy mouth, and poyſon in thy ſtomacke: therefore let vsus come againe and aske Salomon in good ſooth, whether hee meaneth in good earneſt, when hee ſpake theſe words: O (ſayth Salomon) It is the beſt life in the world to goe braue, lie ſoft, and liue merrily, if there were no iudgement. But this iudgement marres all, it is like a dampe that puts out all the light, and like a boxe that marreth all the oyntment: for if this bee true, wee hauehave ſpunne a fayre threed, that wee muſt anſwere for all, that are not able to anſwere for one: why, Salomon maketh vsus fooles, and giueth vsus gawdes to play withall: what then, ſhall wee not reioyce at all? Yes, there is a godly mirth and if wee could hit on it, which is called, Be merry and wiſe. Sara laughed, and was reprooued: Abraham laughed, and was not reprooued. And thus much for the firſt part.

But remember, for all theſe things thou ſhalt come to iudgement.

This Verſe is as it were a Dialogue betwixt the fleſhe and the ſpirite, as the two counſellers: the worſt is firſt, and the fleſhe ſpeaketh proudly, but the ſpirite comes in burdened with that which hath beene ſpoken. The fleſhe goeth laughing and ſinging to hell: but the ſpirite caſteth rubs in his way, and puts him in minde of iudgement, that for all theſe thinges, now ends reioyce, and heere comes in but: if this but were not, wee might reioyce ſtill: if young men muſt for all the ſportes of youth, what then ſhall old men doe, being as they are now? Surely, if Salomon liued to ſee our old men liue now, as heere hee ſaith of young men, ſo high as ſinne rageth, yet vengeance ſits aboue it, as high as high Babell. Mee thinkes I ſee a ſword hang in the ayre by a twine threed, and all the ſonnes of men labour to burſt it in ſunder. There is a place in hell where the couetous Iudge ſitteth, the greedie Lawyer, the griping Landlord, the careleſſe Byſhop, the luſty youth, the wanton Dames, the theefe, the robbers of the Common-wealth, they are puniſhed in this life becauſe they euer ſinne as long as they could, while merciemercy was offered vntounto them: therefore, becauſe they would we bee waſhed, they ſhall bee drowned. Now put together reioyce and remember: thou haſt learned to bee merry, now learne to bee wiſe: nowe therefore turne ouer a new leafe, and take a new Leſſon; for now Salomon mocked not as hee did before, therefore, a checke to thy ruffes, a checke to thy cuffes, a checke to thy robes, a checke to thy gold, a checke to your riches, a checke to your beautie, a checke to your mucke, a checke to your graues: woe from aboue, woe from belowe, woe vntounto all the ſtings of vanitie: doeſt thou not now maruell that thou haſt not a feeling of ſinne? for now thou ſeeſt Salomon ſaith true, thine owne heart can tell that it is wicked, but it cannot amend: therefore it is high time to amend: as Nathan commeth to Dauid after Belzebub, ſo commeth accuſing conſcience after ſinne. Mee thinkes that eueryevery one ſhould have a feeling of ſinne, though this day bee like yeſterday, and to morrowe like to day yet one day will come for all, and then woe, woe, woe and nothing but darkeneſſe: and though God came not to Adam vntill the euening, yet hee came: although the fire came not vponupon Sodom till the Euening, yet it came: and ſo comes the Iudge, although hee bee not yet come, though hee hauehave leaden feete, hee hath iron hands, the arrowe ſlayeth and is not yet fallen, ſo is his wrath: the pitte is digged, the fire kindled; and all things are made readie and prepared againſt that day, onelyonly the finall ſentence is to come, which will not long tarrie.

You may not thinke to bee like to the theefe that ſtea leth and is not ſeene: nothing can bee hid from him, and the Iudge followeth thee at thee heeles: and therefore whatſoeuer thou art, looke about thee, and doe nothing but that thou wouldeſt doe openly, for all things are opened vntounto him: Sara may not thinke to laugh and not bee ſeene: Gehezie may not thinke to lye and not be knowne: they that will not come to the banquet, muſt ſtand at the doore,

What, doe you thinke that God doth not remember our ſinnes which wee doe not regard: for while we ſin the ſore runs on, and the Iudge ſetteth downe all in the table of remembrance, and his ſſcrowle reacheth vp to heauen.

Item, for lending to Vſurie, Item, for racking of rents Item, for deceuing thy brethren, Item, for falſhood in wares, Item, for ſtarching thy ruffes, Item, for curling thy haire. Item, for paynting thy face. Item, for for ſelling of benefices. Item, for ſtaruing of ſoules. Item, for playing at cardes. Item, for ſleeping in the Church. Item, for prophaning the Sabboth day: with a number more hath God to call to account, for eueryevery one muſt anſwere for himſelfe. The fornicator, for taking of filthy pleaſure: O ſonne, remember thou haſt taken thy pleaſure, take thy puniſhment. The careles Prelate, for murthering ſo many thouſand ſoules. The Landlord, for getting money from his poore Tenants by racking of his rents: ſee the reſt, all they ſhall come like a very ſheep, when the trumpet ſhall ſound, and the heauen and earth ſhall come to iudgement againſt them, when the heauens ſhall vaniſh like a ſcrole, and the earth ſhall conſume like fire, and all the creatures ſtanding againſt them: the rocks ſhall cleaue aſunder, and the mountaines ſhake, and the foundation of the earth ſhall tremble, and they ſhall ſay to the mountaines, Couer vsus, fall vponupon vsus, and hide vsus from the preſence of his anger and wrath, whom wee hauehave not cared for to offend? but they ſhall not bee couered and hid: but then they ſhall goe the blacke way, to the Snakes and Serpents, to bee tormented of Deuils for euer: O paine vnſpeakable: and yet the more I expreſſe it, the more horrible it is, when you thinke of torment paſſing all tormentes, and yet a torment paſſing all that: yet this torment is greater then them, and paſſing them all.

Imagine you ſee a ſinner going to hell, and his ſumner gape at him, his acquaintance looke at him, the Angels ſhoute at him, and the Saintes laugh at him, and the deuils rayle at him, and many looke him in the face, and they that ſaid they would liue and dye with him, forſake him, and leaue him to pay all the ſcores: Then Iudas would reſtore his bribes: Eſau would caſt vp his pottage: Achan would caſt downe his golde, and Gehezi would refuſe his giftes: Nabuchadnezzar would bee humbler: Balam would bee faithfull, and the Prodigall would be tame.

Mee thinkes I ſee Achan running about, where ſhall I hide my golde that I hauehave ſtolne, that it might not bee ſeene nor ſtand to appeare for witneſſe againſt mee?

And Iudas running to the high Prieſts, ſaying, Hold, take againe your money, I will none of it, I hauehave betrayed the innocent bloud.

And Eſau crying for the bleſsing when it is too late, hauing ſold his birthright for a meſſe of pottage.

Woe, woe, woe, that euer wee were borne, O where is that Diues that would beleeue this, before hee felt the fire in hell, or that would beleeue the pooreſt Lazarus in the world, to bee better then himſelfe, before the dreadfull day come when they cannot helpe it, if they would neuer ſo faine, when repentance is too late? Herod ſhall then wiſh that hee were Iohn Baptiſt. Pharaoh would wiſh that hee were Moſes, and Saul would wiſh that hee had bene Dauid. Nabuchadnezzar, that hee had beene Daniel. Haman to hauehave beene Mardocheus: Eſau would wiſh to bee Iacob, and Balam would wiſhe might die the death of the righteous: then hee will ſay, I will giuegive more then Ezechias, crie more then Eſau: faſt more then Moſes: pray more then Daniel: weepe more then Marie Magdalen: ſuffer more ſtripes then Paul: abide more impriſonments then Michai: abide more crueltie then any mortall man would doe, that it might bee, Ite, Goe yee curſed, might be come yee bleſſed. Yea, I would giuegive all the goods in the world that I might eſcape this dreadfull day of wrath and iudgement, and that I might not ſtand amongſt the goe. O that I might liue a begger all my life, and a Leaper: O that I might endure all plagues and ſores from the top of the head, to the ſole of my foote, ſuſtaine all ſickneſſe & griefes, that I might eſcape this iudgement.

The guiltie conſcience cannot abide this day. The ſilly ſheepe when ſhee is taken will not bleate, but you may carry her, and doe what you will with her, and ſhee will bee ſubiect: but the ſwine, if ſhee bee once taken, ſhee will roare and cry, and thinkes ſhee is neuer taken but to bee ſlaine? So of all things, the guiltie conſcience cannot abide to heare of this day, for they know that when they heare of it, they heare of their owne condemnation. I thinke if there were a generall collection made through the whole world, that there might bee no iudgement day, then God would bee ſo rich, that the world would go a begging, & bee as waſte wilderneſſe. Then the couetous Iudge would bring forth his bribes: then the craftie Lawyer would fetch out his bagges: the Vſurer would giuegive his gaine, and the idle ſeruant would digge vp his talent againe, and make a double thereof. But all the money in the world will not ſerue for our ſinne, but the Iudge muſt anſwere for his bribes hee that hath money, muſt anſwer how hee came by it, & iuſt condemnation muſt come vponupon eueryevery ſoule of them: then ſhall the ſinner bee eueryevery dy ing, and neuer dead, like the Salamander, that is euer in the fire and neuer conſumed.

But if you come there, you may ſay as the Queene of Saba ſayde of King Salomon, I beleeue the report that I heard of thee in mine owne Countrie, but the one halfe of thy wiſedome was not tolde mee. If you came there to ſee what is done, you may ſay, Now I beleeue the report that was told mee in my owne countrie concerning this place, but the one halfe as now I feele, I hauehave not heard of: now chuſe you whether you will reioyce, or remember: whether you will ſtand amongſt you bleſſed, or amongſt you curſed: whether you will enter while the gate is open, or knocke in vaine when the gate is ſhut: whether you will ſeeke the Lord whileſt he may be found, or be found of him when you would not bee ſought, being run into the buſhes with Adam to hide your ſelues: whether you will take your heauen now here, or your hell then there: or through tribulation to enter into the kingdome of God, and thus to take your hell now here, or your heauen then there in the life to come with the bleſſed Saintes and Angels, ſo that hereafter you may lead a new life, putting on Ieſus Chriſt and his righteouſneſſe.

FINIS.

THE SINFVLL MANS SEARCH.

Iob. 8. 5 6. 7.

5 If thou wilt earely ſeeke vntounto God, and pray vntounto the Almightie.

6 If thou bee pure and vpright: then ſurely he will awake vntounto thee, and make the habitation of thy righteouſneſſe proſperous.

7 And though the beginning be but ſmall: yet thy latter end ſhall greatly increaſe.

IN a ſicke and euill affected body (dearly beloued) we vſually ſee preparatiues miniſtred, that the maladies may bee made more fit and pliable to receiue wholeſome medicines. The like, yea, and greater regard ought wee to hauehave of our ſoules, which being not craſie only, or lightly affected with ſinne, but ſicke euen vntounto death, had need to bee prepared with threates and exhortations, comforts and conſolations, one way or other, that they may bee made fit, not to receiue the preparatiue, but the perfection of happie ſaluation And for this cauſe hauehave I made choyſe of this part of Scripture, as of a light to ſhine vntounto vsus in darkenes a direction to our ſteps and a lanthorne to our pathes, while wee wander through the boyſtrous waues of this wicked world. The text is plaine, and obiect to eueryevery mans capacitie, naturally budding vntounto bloſſomes. The firſt, containing our duetie which we are to performe towards God. The ſecond, Gods promiſes, if wee performe this duetie.

Our duetie towards God, is implyed in theſe three conditions. Firſt, If thou wilt earely ſeeke vntounto God. Secondly, If thou wilt pray vntounto the Almightie. Thirdly, If thou be pure and vpright: ſo thot the whole conſiſteth on theſe three points: Firſt, what it is that God requireth, namely Diuiſiona diligent and ſpeedy ſearch, in theſe words, If thou wilt ſeeke earely Secondly, how thy ſearch is to bee made in prayer, in theſe words. If thou wilt pray to the Almightie Thirdly, what effect theſe things ought to worke in vsus a puritie and ſinceritie of life in theſe words: If thou be pure and vpright.

As our duetie towards God conſiſteth in three points ſo Gods bleſſing toward vsus, is alſo threefold anſwerable to the ſame. Frſt, for ſeeking, hee promiſeth, he will awake vntounto thee. Secondly, for praying vntounto him, hee will make the habitation of thy righteouſneſſe proſperous. Thirdly, for being pure and vpright, Hee will make thy latter ende encreaſe exceedingly: yea, though the beginning bee but ſmall.

Firſt therefore concerning the ſearch, it is a worke both in deſire and labour to bee ioyned to God. In the Pſalme this ſtandeth for the burden of the ſong? They Concerning the ſearch.called vponupon the Lord in the time of their trouble, and hee deliuered them. It is but, Aſke and hauehave, ſeeke and find, knocke and it ſhall bee opened vntounto you: Sauing that here theſe things are to bee regarded, to wit, how, by whome, and Pſa. 107. Mat. 6.Ps 107Matt 6when we muſt ſeeke the Lord.

How; Firſt faithfully: for if yee hauehave but asmuch as a graine of muſtard-ſeede, and ſay vntounto this mountaine, Remoue, it ſpall remoue, and nothing ſhall bee impoſſible vntounto you.Mat. 17. 20. Eccle. 35.Matt 17:20Sir 35

Then next, humbly, for it is the humble petition that pearceth the skies, and that ſhewed the Publican to depart home to his houſe more iuſtified then the boaſting Phariſie: and they alone that bee humble and meeke find reſt for their ſoules.

And laſt of all, continually: for wee muſt not faint in Gal. 6 1. Theſ. 6Gal 6well doing, becauſe the reward is not promiſed to him that doeth, but to him that continueth to doe.

But we may long ſeeke and neuer finde, except wee ſeeke the Father by the Sonne: For no man knoweth the 1. Tim. 21 Tim 2Father, but the Sonne, and he to whom the Sonne ſhall diſcloſe him: he is the way, the truth, and the life, and no man commeth to the Father but by him. There is one God, and one mediator betwixt God and man, the man Chriſt Ieſus. So that if wee ſinne, we hauehave an aduocate, Ieſus Chriſt the iuſt, and hee is the propitiation for our ſins: only let vsus ſeeke the Lord while he may be found.

And to this end the word ſeeking is vſed in this place, that we may learne, that as the heauens and the planets, and the whole frame of nature were ordayned to finiſh their courſe by motions and operation: ſo man, as hee was ordained to a moſt bleſſed and happy end, ſhould attaine thereunto, not by ſloth and idleneſſe, but by an earneſt ſeeking of the ſame.

The kingdome of heauen is like a treaſure, which cannot bee found with out ſeeking and digging. It is Mat. 13. 14.Matt 13:14like the precious pearle, for which the wiſe Marchant was content not onelyonly to ſeeke, but to ſell all that hee had, to buy it. GOD hath placed vsus heere in this world as huſbandmen, to plough vp the fallowe of our hearts: as labourers to worke in the vineyarde: as trauellers to ſeeke a Countrie, as ſouldiers to fight the battell of the Lord, againſt the fleſhe, the world, and the deuill.

And for this purpoſe hath hee propoſed vntounto vsus an vntilled lande, a vineyarde, a triple enemie to fight againſt: that wee might remember, that wee muſt till the ground, if wee will reape the fruite: that wee muſt prune the vine, if wee will drinke of the grape: that wee muſt fight, if wee will ouercome. Hee that tilleth the Land, (ſayth Pro. 28.Prov 28the wiſeman) ſhall be ſatiſfied with bread, but hee that followeth idleneſſe, ſhall bee filled with pouertie. Idleneſſe is a moth or canker of the minde, and the fruites thereof are wicked cogitations, euill affections, and worſe actions: Iudg. 1 Pro. 24.Judg 1Prov 24corrupt trees without fruit, twiſe dead, and pluckt vp by the rootes, engendring in the minde, a loathing of God and godlineſſe.

Eſchue therefore idleneſſe, I beſeech you, and by the want ye find in other, learne inſtructions for your ſelues. Be not forgetfull how buſie your enemie is, if hee find you idle: firſt, hee putteth you in minde of ſome vanitie: then offereth opportunitie to practiſe: then hee craueth conſent, and if ye grant him that, hee triumpheth by adding practiſe: he leaueth no meanes vnattempted, whereby he may ſubuert and bring you to perdition. To one (as to Euah) he promiſeth the knowledge of good and euil. Another Gen. 3 Exod. 7. 22. 1. King 13 1. Cor. 2Gen 3Exod 7:221 Kgs 131 Cor 2he ſeduceth with lying ſpeeches, as he did Pharao the King, whom hee deceiued by falſe Prophets. To the Iewes he pretended the temple of the Lord. To the heathen hee ſheweth vniuerſalities and antiquities. And to other particulers, hee leaueth no more vnattempted, whereby hee may entangle the ſoule of the ſimple, and wrappe them in the ſnares of death. Flye idleneſſe therefore, and ſeeke vertue, and the way thereof: ſeeke learning, as for a Iewell, make diligent ſearch and inquiſition after her: ſeeke early, and ſeeke late, in the morning ſow thy ſeede, and in the euening let not thy hand reſt: ſeeke him in the day of trouble, and hee will deliuer thee, and thou ſhalt glorifie him.

Seeke him, there is the commaundement: hee will deliuer thee, there is the promiſe: and thou ſhalt glorifie him, there is the condition. To diſobey the commandement, is rebellion: to diſtruſt his promiſe, is infidelitie: to refuſe the condition, is vile ingratitude. Wherefore let vsus ſeeke, and ſeeke earneſtly, with a feruent ſpirite, and humbleneſſe of heart, and let vsus perſwade our ſelues, that there is no finding without ſeeking, no opening without knocking.

The ſecond circumſtance to be conſidered in this point, is to whom we muſt ſeeke for theſe thinges. Our direction Iam. 1. 27Jas 1:27is made vntounto God, For eueryevery good and perfect gift is from aboue, deſcending from the father of lights. And as for many cauſes wee are to ſeeke God, and to God alone, ſo eſpecially for theſe foure.

Firſt, becauſe we hauehave nothing of our ſelues, nor of any other creature, but whatſoeuer we hauehave, we hauehave it of God: for what haſt thou that thou haſt not receiued? in him we liue, wee moue, and hauehave our being. Art thou wiſe in thine owne conceit? O remember, that the wiſedome of the world is fooliſhneſſe with God. O conſider that the naturall man vnderſtandeth not the thinges of God. 1. Cor. 2 Rom. 11 Cor 2Rom 1Theſe thinges are hid from the wiſe and prudent, and are reuealed to babes and ſucklings. Alas, what were man if he were once left to himſelfe? A map of miſery, and a ſinke of calamitie. Alas, how were he able to reſiſt the fiery darts of the aduerſary, who continually goeth about like a roaring Lion, ſeeking whom he may deuoure? Here yee may note firſt his malice, for he daily accuſeth vsus before the cheif Iudge of the Kings bench: when he cannot preuaile in this court, but ſeeth his billes of accuſation repelled, then hee remoueth the matter to the court of our owne conſciences, 2. Pet. 2. Reue. 22 Pet 2Rev 2where on the one ſide he layeth the bookes of the Law and ſtatutes made againſt ſinne: on the other ſide, the billes of accuſation brought in againſt vsus out of the bookes of the Law, alleadging theſe ſtrickt places againſt vsus: The ſoule that ſinneth, ſhall die the death. Curſed is hee that abideth not in eueryevery point of the law, to doe it. On the other ſide, hee bringeth in our conſciences to witneſſe againſt vsus, and then inferreth this hard concluſion: Therefore there is no hope in ſaluation.

Then if hee ſee that wee appeale from iuſtice to merciemercy, and ſay, At what time ſoeuer a ſinner repenteth, the Iudge putteth all his wickedneſſe out of his remembrance, hee dealeth with vsus, as craftie worldings deale in matters of Lawe, who when they ſee their matters paſſe againſt them in higher Courtes, bring downe their caſe into the Countrey, to bee decided by the Neighbours: who, either for their ſimplicitie cannot, or for their fauour dare not iudge of the truth of the matter.

1 So our aduerſarie, though God himſelfe doe diſcharge vsus, though our conſcience doth teſtifie our innocencie: yet hee accuſeth in the thirde court before men, where hee is bold to powre out his whole venome and poyſon of his malice againſt vsus, and to forge what lies, and ſlaunders, and libels he liſt, becauſe he knoweth they ſhal be receiued as true.

2 Thus hee accuſeth Chriſt Ieſus our bleſſed Lord and Sauiour before Pontius Pilate, and cauſed diuers falſe and vntrue witneſſes to come in againſt him. But if hee were malicious onelyonly to wiſh our deſtruction, and not mightie to wreake his malice, wee ſhould hauehave little cauſe to feare. but he is mightie, therefore he is tearmed a lion, the power of darkneſſe, a great Dragon, which drewe to the earth, the third part of the ſtarres of heauen: that is, with earthly Luke. 11. Ephe 6. Reue. 12.Luke 11Eph 6Rev 12temptation to hauehave ouerthrowne them, which ſeemed to ſhine in the church of God as lampes and ſtarres. O then how eaſie is our ouerthrow, if the Lord did not hold vsus vp, which ſhine not as ſtarres in heauen but creep like wormes on earth.

3 Yet if hee were but malicious and mightie, it were better with vsus, but hee is fierce, and therefore called a roaring Lion, who laying waite for the bloud of the godly, ſtirreth vp bloud-thirſtie perſecutors to make themſelues drunke with the bloud of Saintes: as moſt greiuouſly hee did from the time of Iohn Baptiſt, to the raigne of Maxentius the ſpace of 294. yeares, ſlaying ſome by the ſword, burning other with fire, hanging ſome on the gallowes, drowning ſome in riuers, ſtabbing ſome with forkes of yron, preſſing others vntounto death with ſtones deuouring many thouſands of the tender lambs of Chriſts flocke.

4 To this malice, might and rage, is added his ſubtil policy, which he vſeth in circumuenting the faithfull he doth not pitch his tents in any one place, but walketh about from place to place to ſpie out his beſt aduantage, in the Iohn. 1.John 1night hee ſoweth tares, and in the day hee hindreth the growth thereof.

5 He proceedeth after further, and addeth to his pollicy induſtrie, hee conſidereth our natures and diſpoſitions, and to what ſinnes wee doe moſt incline: and thereunto hee applyeth himſelfe, ſometimes by flattery, ſometimes by feare, ſometimes by feeding our humours hee ſubtilly inticeth vsus, ſometimes by violence hee goeth about to enforce vsus, ſometimes by changing himſelfe into an Angell of light, hee endeuoureth to betray our ſoules into his hands, and in whatſoeuer eſtate hee findeth vsus, hee thereby taketh occaſion to lay ſiege to our ſoules.

Thus ye ſee noted in a word, the force of our aduerſarie: examine now yourſelues, whether you hauehave any thing in your ſelues, and you ſhall find nothing but weakneſſe and corruption. It is God that giueth ſtrength to the mighty, wiſedome to the prudent, and knowledge to the vnderſtanding: hee teacheth Dauids hand to fight, Pſa. 144.Ps 144and his fingers to battle, hee giueth ſtrength to his armes to breake abow, euen abow of ſteele: wherefore let neither the wiſe man glorie in his wiſedome, nor the ſtrong man in his ſtrength: but let him that glorieth, glorie in the Lord.

Secondly, wee are to ſeeke vntounto God alone, becauſe none is ſo preſent as hee for God, becauſe hee is Almighty and with his power filleth both heauen and earth, is preſent alwaies with them that feare him, and readie to ſuccour them in diſtreſſe. The Lord is neare to all that call vponupon him in truth, hee heareth our gronings & ſighs and knoweth what things are neceſſarie for vsus before wee aske.

The third reaſon why we muſt ſeeke vntounto God is, none is ſo able to helpe as hee: but of this I ſhall hauehave particular occaſion to ſpeake when I come to this point, And pray vntounto the Almighty.

The fourth reaſon why we muſt ſeeke Chriſt alone is, becauſe there is none ſo willing to helpe vsus as hee. It is a great courage to vsus to make ſuite, when wee are perſwaded of the willingneſſe of him to whome we make ſuite: & I pray yee, who was euer more carefull for our ſaluation, and more watchfull ouer vsus than the Lord? who euer put his truſt in him, and was confounded? In this reſpect hee is called a Father, becauſe as the father tendreth his ſonne ſo the Lord doth all thoſe that put their truſt in him. Can there bee any more willing to helpe vsus than Chriſt, whoſe whole head was ſicke, and whoſe heart was heauie for our ſakes? yea, in whoſe bodie, from the ſole of the foot to the crowne of the head, was nothing but wounds and ſwellings and ſores? but alas, this was nothing to that hee ſuffered for our ſakes, Hee was compaſſed about with feares and horrours, till his ſweat was drops of bloud, and his bones bruiſed in the fleſh, hee was whipped and ſcourged, and chaſtiſed with ſorrowes, till hee cryed out in the bitterneſſe of his ſoule, O Lord if it bee poſſible, let this cup paſſe from mee. The heauie hand of God was ſo grieuous vponupon him, that hee bruſed his very bones, and rent his reynes aſunder: hee could finde no health in his fleſh, but was wounded, yea wounded to the death, euen the moſt bitter death vppon the Croſſe. His tender fingers were nayled to the Croſſe, his face was wrinkled with weeping and wayling, his ſides imbrued and gored with his owne bloud, ſpurting and guſhing freſh from his ribbes, the ſhaddow of death was vponupon his eyes.

O what greife could bee like this, or what condemnation could bee ſo heauie, ſith there was no wickedneſſe in his hands? ſith he was the brightneſſe of his fathers glorie, and the Sunne of righteouſneſſe that ſhined in the world, as to ſee his dayes at an ende, to ſee ſuch throbbing ſighs and carefull thoughts without cauſe of his, ſo deepely ingrauen in the tables of his breſt? But was this all? No, my brethren, ſith his excellencie was ſuch aboue all creatures, that the worlde was not worthy to giuegive him breath, it was a greater greife vntounto him, to ſee himſelfe made a worme, and not a man, aſhame of men, and contempt of the people: to ſee his life ſhut vp in ſhame and reproches, how could it but ſhake his bones out of ioynt, and make his heart melt in the middeſt of his bowels? who was euer ſo full of woe, and brought ſo low into the duſt of death? vponupon whom did the malice of Sathan euer get ſo great a conqueſt?

This though it were exceeding, yet it was not all, no, it was but a taſte of greife in compariſon of the reſt: behold therefore (if your wearie eyes will ſuffer you to behold) the depth of all miſeries yet behind: the ſinne that he hated, he muſt take vponupon his owne body, and beare the wrath of his Father powred out againſt it. This is the fulneſſe of all paines that compaſſed him round about, which no tongue is able to vtter, or heart conceiue: the anger of the Father burned in him, euen to the bottome of hell, and deepe ſinke of confuſion: it wrapped him in the chaines of eternall death: it crucified him, and threwe him downe into the bottomleſſe pit of calamitie, and made his ſoule by weeping and wayling to melt into theſe bitter teares trickling from his eyes: O God my God, why hast thou forſaken me?

O that my head were a well of water, and a fountaine of teares, that I might weepe day and night at the remembrance heereof: but leaſt I linger too long about one flower, while I hauehave many to gather, I will conclude this one point in a word.

Sith Chriſt hath ſuffered theſe, and an infinite number more ſuch like torments for our ſakes, it is blaſphemous once to dreame or imagine any to bee more willing to helpe vsus then hee: nay, hee is more ready to heare our prayers, then we to offer them vntounto him, inſomuch Eſay 65.Isa 65as hee complayneth by the Prophet Eſay: I hauehave beene found of them which ſought mee not: all the day long hauehave I ſtretched out my hand vntounto a rebellious people which walked in a way that was not good, euen after their owne imaginations. And vntounto Ieruſalem he ſaith, O Ieruſalem, Ieruſalem, how often would I hauehave gathered thee together, as the Hen gathereth Mat. 25.Matt 25the chickens, but ye would not!

Whereforeto ende this poynt: Seeke for knowledge as for a treaſure, and for wiſedome, as for the wedge of gold of Ophir. No mention ſhall bee made in compariſon of it, of Corall, Gabiſh, or that precious Onix: For wiſedome is more precious then pearles. But aboue all Iob. 28.Job 28things, ſeeke it where it may bee found: and where is the place of vnderſtanding? Surely, man knoweth not the path thereof. The deepe ſayth, It is not in mee: the ſea ſayth, It is not in mee: death and deſtruction ſay, Wee hauehave heard the fame thereof with our eares: all creatures ſay, It is not with vsus: but God vnderſtandeth the way thereof: and vntounto man hee ſaith, The feare of the Lord is the beginning of wiſedome, and to depart from euill, s vnderſtanding.Pro. 9.Prov 9

The third circumſtance is, when wee muſt ſeeke vntounto God: and holy Dauid anſwereth, Earely, euen in a time when hee may bee found. Let vsus redeeme the day, which Pſal. 32.Ps 32wee hauehave foreſlowed ſo many dayes, wherein wee hauehave ſo long hardened our heartes: let vsus take vp this day, and make it the day of our repentance: let vsus make it a day of newneſſe of life, as it is the firſt day of the newe yeare let euen this moment bee the laſt of a ſinfull life, and the Eccle 5.Eccl 5firſt day to godlineſſe. And as the wiſe man ſaith, Make no long tarrying to turke vntounto the Lord, and put not off from day to day: for ſuddenly ſhall the Lords wrath breake, & in thy ſecuritie thou ſhalt bee deſtroyed, and ſhalt periſh in the time of vengeance

Art thou a Magiſtrate, placed in high roome and authoritie, and ſeated in the throne of dignitie? Then vſe not this thy might to wrong and oppreſſion, grinde not the face of the poore, ſwell not with pride, deſpiſing his lowe eſtate: Sell not thy righteouſneſſe for ſiluer, preferring the marchants of Babylon, before the Cittizens of Ieruſalem.Amos. 8.Amos 8

Art thou a priuate labouring man? Doe thy dutie truly, bee ſubiect, and liue in dread to diſpleaſe the good Magiſtrate.1. Pet. 3.1 Pet 3

Art thou olde, and haſt conſumed the flower of thy youth in wantonneſſe? Breake off thy courſe, and frame thy ſelfe to ſobrietie: giuegive the water no paſſage, no not a little: for if it hauehave neuer ſo little iſſue, it will ouer-flowe thee: and if thou doe ſlacke the reines neuer ſo little, thy ſinnes will cary thee (like a wild horſe) thorow brambles and buſhes, and will leaue no ſoundnes in thy fleſh: worke this reformation in thy ſelfebetimes, euen to day, euen this firſt day of the newe yeare: If you will heare my voyce harden not your hearts.

Art thou young, and doeſt begin to flouriſh like the young palme tree? O conſider, that the onelyonly way to retaine the bloſſomes of thy beautie, and to keepe thy flower from withering, and thy life from fading away, is to ſeeke earely vntounto God, and to apply thy mind to vnderſtanding, to preuent the morning watches, and to giuegive thy body to bee moyſtened of the morning dewe. For beſide the good houres that are well imployed in ſome good ſtudie and holy exerciſe, earely riſing bringing health to thy body, and increaſeth the number of thy dayes.

Seeke therefore, and ſeeke earely, conſecrate your ſelues Nazarites vntounto the Lord, touch no vncleane thing giuegive no prouocation to the fleſh, Striue with the Cooke in Ec. 12.watchfulneſſe, and riſe with the chirping of the birdes: ſacrifice your body a ſweete ſmelling ſacrifice vntounto the Lord. This ſacrifice is like a ſacrifice of fine flower: it is like the fat taken from the peace offering: yea, it is better then any ſacrifice, it is like the flowre of roſes in the ſpring of the yeere, and as the lillies in the ſprings of water, and as the branches of frankincenſe in the time of Summer: and as a veſſell of maſsie Ec. 32. 47. 50.golde beſet with rich precious ſtones, as a fayre Oliue that is fruitefull, and as the tree that groweth vp to the cloudes.

Hauing ſpoken of the Search, it followeth that I ſpeake of the manner howe it is to bee made. In prayer, by theſe wordes, If thou pray vntounto the Almightie.

I ſhewed you before, the force of our aduerſarie, receiue now a ſheild againſt his force, euen the ſhield of prayer. Hee is not to bee reſiſted by ringing of an hallowed bell, nor by ſprinkling of holy water, nor by the relikes of Saints, nor by our owne workes and merites, for theſe are weapons of his owne making, but by an earneſt ſeeking to God, which ſearch and ſeeking muſt bee made by prayer, againſt which, his poyſoned venome taketh no effect.

It is his malice that accuſeth, prayer pleadeth thy caſe before God, and repelleth all his accuſations: for all the Prophets doe witneſſe, that whatſoeuer wee aske in prayer, if wee beleeue, wee ſhall receiue it. Is it his rage and furie that ſhould terrifie vsus? nay, that prayer that Mat. 2.Matt 2ſtrengthened Sampſon to rent a yong lyon, as one ſhould hauehave rent a kid, hauing nothing in his hand, ſhall ſmite and ſhut vp the mouth of this Lion. As for his pollicie, and walking vp and downe, ſeeking to deuour vsus, it can not preuaile? For the prayer of the faithfull ſhall ſaue them Iames. 5. 15.Jas 5:15and the Lord ſhall raiſe them vp, and if they hauehave committed ſinne, it ſhall bee forgiuen them and after this conflict ended, they ſhall triumph for euer with Ieſus Chriſt our Sauiour. But in any caſe ſee you vnite to your prayer knowledge, that you bee not ſeduced to offer your petitions to ſtrange gods, as Saints, ſtockes or ſtones. Then Iohn. 16.John 16conſent that wee aske onelyonly in the name of Chriſt Ieſus, not for any deſert of our owne: for whoſoeuer beleeueth in Chriſt, ſhall hauehave remiſſion of ſinnes, hee ſhall not periſh, but hauehave life euerlaſting, hee ſhall not come into Act. 15. 10.Acts 15:10iudgement, but ſhall paſſe from death to life. Laſtly, a confidence, which is a certaine perſwaſion of Gods mercy towards vsus: this is that prayer, of which the Lambe teſtifieth, That what ſoeuer wee aſke by prayer, it ſhall bee giuen vsus by God the Father. A thing (dearely beloued) ſo precious, that nothing is more accepted in Heauen, nothing more gratefull to God: a ſeruice commaunded of God himſelfe, taught by Chriſt our Sauiour, and frequented by the Angels: a thing of more force with God, then any oration of the eloquent.

Haſt thou not heard how the Sunne ſtood ſtill in the firmament, and was not ſuffered to run his courſe? Ioſua Ioſh. 6. 2 King. 20. Dan. 6.Josh 62 Kgs 20Dan 6and Ezechias prayed, and the Sunne ſtood ſtill Haſt thou not heard of the ſtopping of the Lyons mouthes? Daniel prayed, and his prayer ſtopped the Lyons greedy and deuouring throates. Haſt thou not heard of the diuiding of the red ſea? The Iſraelites prayed, and the waters of Iordan were dryed vp: yea, the Iſraelites prayed, and the waters ſtood about them like to a wall. Haſt thou not heard how Exod 14.Exod 14the fiery furnace loſt his heate? The three children prayed, and the fire loſt his heate. Haſt thou not heard how the heauens were opened and ſhut? Elias prayed, and the Dan. 3.Dan 3heauens were ſhut vp three yeares: Elias prayed, and the clouds powred downe rayne from heauen.1. King. 81 Kgs 8

O ſure fortreſſe, more forcible then any engine, and ſtronger then the gates of hell, and to conclude, the ſum and ſubſtance of all in few words: the onelyonly thing whereby mortall men hauehave the clouds and the ſtarres, and the Angels, and all the powers of heauen at commandement. For as Deborah ſung in her ſong: They fought from heauen, euen the ſtarres in their courſes fought againſt Siſera: for all creatures hauehave beene ſubiect to the prayers of the faithfull, to reuege the Lords quarrell, to helpe the Lord, to helpe the Lord againſt the mightie. Prayer hath euer beene the cogniſance, and the victorie, and the triumph of the faithfull: for as the ſoule giueth life to the body, ſo prayer giueth life to the ſoule.

O that I could engraue the louelove of it in your hearts, as with a Diamond, and ſo inſtill your mindes, that my words might bee prickes to your conſciences, and thereby giuegive you occaſion to pray often. It is a wonderfull matter to bee able to perſwade men: but if prayer bee able to perſwade the liuing God, O how great is the force thereof, it goeth through the clouds, and ceaſeth not till it come neere, and will not depart till the moſt high hauehave reſpect thereunto. O that you would therefore pray often, and learne of Chriſt (the moſt abſolute paterne of our life) to pray continually. Hee prayed in his baptiſme, in the wilderneſſe, Luke. 6. Iohn. 11. Mat. 26. Iohn. 18. Luke 22. Luke. 23 Mat. 19. Pſal. 40. Rom. 8. 2. Tim 4Luke 6John 11Matt 26John 18Luke 22Luke 23Matt 19Ps 40Rom 82 Tim 4in preaching, in working of miracles, in his paſſion on the mount, in the garden, in his laſt ſupper, in commending his ſpirit to God at all times, and in all places, that hee might leaue vntounto vsus an example of the ſame It followeth. And pray to the Almightie. To thoſe three former reaſons which I brought, why wee muſt ſeeke and pray to GOD alone, I added this as a fourth: becauſe there is none ſo able to helpe vsus as the Lord. Hee that truſteth in the Lord, ſhall bee as mount Sion. If God bee on our ſide, who can bee againſt vsus? It is God that iuſtifieth who condemneth? the Lord deſtroyeth the counſell of the heathen, hee maketh their deuices to bee of no effect Chriſt is the Angell of great counſell, wiſedome, and Pſal. 83. Eſay. 9. Pro. 2.Ps 83Isa 9Prov 2vnderſtanding, and there is no deuice againſt the Lorde. The world notwithſtanding is come to that frame, that eueryevery man hath got him a ſtrange kinde of beleife, Some beleeue not the Lawe, but the Prophetes: Some bee perſwaded in the Supremacie, but not in the Sacrament: ſome in free-will, but not in merite: Some in inuocation on Saintes, but not in Purgatorie: Some in pilgrimages and pardons, but not in Images: Some like the doctrine well enough, but not the Preachers: the moſt beleeue little, yet many beleeue ſomewhat, few beleeue all: therefore to deale plainely, becauſe plaine dealing is beſt, you muſt not beleeue by the halfes: I meane, you muſt not repoſe ſome truſt in GOD, and ſome in Saintes, but all in the Lord. Pſal. 10. 5Ps 10:5The Gods of the Gentiles they hauehave mouthes and ſpeake n…t, eyes and ſee not, eares and heare not: then what can be looked for at their hands? But the Lord is ſtrong and mightie, a mercifull God: and therefore through the Scriptures, hee is called a Rocke, a fortreſſe, a ſtrong tower, a Shield, a horne of ſaluation, a refuge, the Lord Pſal. 18.Ps 18of hoſtes, with other ſuch like appellations, that wee might be aſſured, that our helpe and deliuerance commeth from the Lord.

Putteſt thou any truſt in man, whoſe breath is in his noſtrils? Curſed is hee that maketh man his ſtrength, and fleſh his arme. Surely Pharao, and all Princes are a broken Iere. 67. 1. Kin. 16 Pſal. 181 Kgs 16Ps 18ſtaffe, on which if a man leane, it will ſtrike into his hand and peirce it, and lay him groueling in the duſt: It is better therefore to truſt in the Lord, then to put any confidence in Princes. Thinkeſt thou, that Angels, or Saints or Images can helpe thee? O fooliſh and impious pictie, to attribute more vntounto the Angels, then they dare arrogate vntounto themſelues. The Angell in the Reuelation forbiddeth Iohn to worſhip him. As for the Image, wee reade, that Reue. 19.Rev 19to turne the glorie of the incorruptible God, into the ſimilitude of a corruptible creature, is Idolatrie. Rom. 1Rom 1Well may I then affirme with Moſes, Curſed be the image, Deut. 27.Deut 27and the image-maker. The concluſion therefore of this point, is this, that wee ſeeke the Lord and his ſtrength euermore, that wee pray vntounto God in humilitie and ſinceritie, and in full aſſurance of faith continually, who without end is to be ſought, becauſe without ende hee is to be beloued,

The third thing contained in our dutie is, what effect this ſeeking and praying ought to worke in vsus, comprehended in theſe words: If thou bee pure and vpright: if the cloudes be full, they will powre forth raine vponupon the earth: and vnpoſſible it is, that a man that ſeeketh after God, and prayeth vntounto the Almightie, ſhould not bring foorth the fruites of a good life, for if the tree bee good, the fruites cannot bee bad: and if the head of the water be pure, it will ſend foorth pure waters into the ceſternes, Wherefore as good motions are ſtirred vp by prayer, ſo muſt they bee foſtered by practiſe of life, according to that of the Apoſtle: Quench not the Spirite, nor greiue the holy one of God, by whome yee are ſealed to the day of redemption.1. Theſ. 51 Thess 5

He quencheth, dearely beloued, the ſpirit, which being once lightned with the ſparkles of faith, and felt Gods Epheſ. 4.Eph 4motions in his heart, doth neglect to increaſe the one to a flame, and the other to good workes in his life but with the dogge turneth to his vomits and with the Sowe that was waſhed, to her wallowing againe in the mire. Therefore (beloued) louelove and ſeeke the Lord, pray to the Almightie, be pure and vpright in conuerſation, flie from ſinne as from a Serpent, for if thou come neere, it will bite thee. The teeth thereof are as the teeth of a Lyon, to ſlay the ſoules of men, and all iniquitie is as a two edged ſword, the wounds that it giues cannot bee healed. I dare not ſtand as I would vponupon theſe points, fearing tediouſneſſe: wherefore let this ſuffice for the former general part, concerning the dutie we owe vntounto God.

Now Gods promiſes for the performance hereof, yeeld vntounto vsus moſt plentifull matter of doctrine and conſolation. Firſt, of his iuſtice, that as hee will ſuffer no ſinne vnpuniſhed: ſo he will ſuffer no good worke vnrewarded but giueth to eueryevery ſeuerall action, his ſeuerall hire, and iuſt recompence of reward. Shall the houre come, in which all that are in their graues, ſhall heare a voyce, and come forth, they that hauehave done well, to the reſurrection of life, they that hauehave done euill, to the reſurrection of condemnation? Shall the Lord ſearch Ieruſalem with Lanthornes? Shall all full corners bee ſweept, and all pleites and wrinkles bee vnfolded? Shall the Sea, graue, death, and hell, giuegive vp all that is in them. And ſhall all the dead (both great and ſmall) ſtand before God, when the books are opened? And ſhall eueryevery man hauehave praiſe of God according vntounto his deſeruing: Shall wee then diſcerne betweene the veſſels of honour and of wrath, between ſheep and Goates, the iuſt and vniuſt? Finally, ſhall there be an infallible, generall, and incorrupt iudgement, wherein the booke of all our offences, ſhall bee laid wide open? Now God bee mercifull vntounto vsus: bee fauourable O Lord, be fauourable. But to proceede, it is thy nature, O Lord, to gather 1. Theſ. 5.1 Thess 5vp the wheate, and burne the tares, to cut downe all fruitleſſe trees, and caſt them into the fire: yea, into a fierie Ephe. 4.Eph 4furnace, that neuer ſhall bee quenched, into an vtter darkneſſe, where is weeping, wailing & gnaſhing of teeth then be fauourable, O Lord, be fauourable.

Doth not the Lord ſpare Dauid, a king, and a Prophet for murther? Doth hee not ſpare the Sichemites for adulterie? Nor Abſalom for treaſon: Nor Saule for tyrannie? Nor Eli for negligence? nor A chab, Ieroboam, nor Iezabel for cruelty? nor Herod, Nabuchadnezzar, and Lucifer for pride? nor Pharaoh for incredulity? Then beefauorable, O Lord, be fauourable to vsus, in whom almoſt euerie one of theſe ſinnes doe dwell and remaine. Did the Lord for corruption ouer flow the world with water? Did hee burne Sodome for her villanie? Did hee caſt Adam and Eue out of Paradiſe, for eating of the forbidden fruite? Did hee ſtone a poore wretch to death, for gathering chips on the Sabboth day? Then bee fauourable O Lord, bee fauourable vntounto vsus. But doth not the Lord ſpare the Cedar tree for his height, nor the Oke for his ſtrength? Nor the Poplar for his ſmoothneſſe? Nor the Lawrel for his greenneſſe? No verily, from the Cedar that is in Lybanon, euen to the Hyſop that groweth out of the wall, yea, eueryevery one that bringeth not forth good fruite, is hewne downe and caſt into the fire: it is a righteous thing with God, to render vengance to thoſe that diſobey him, and to deſtroy ſuch as hauehave forſaken the law by euerlaſting perdition.

Behold, the Lord ſhall come in the great and latter day of iudgement, when none ſhall eſcape his iudgement ſeate, with clouds ſhall hee come, and eueryevery eye ſhall ſee him, euen they which pierced him thorow, ſhall alſo waile before him, being ſummoned all to appeare moſt fearefully before his imperiall throne of maieſtie: then bee fauourable O Lord, bee fauourable. Alas, with what eies ſhal wee miſerable ſinners behold him, ſo gloriouſly ſitting in his royall kingdome, with all his mightie and holy. Angels, and whole number of Saints, ſounding with the voice of the Archangell, and trumpet of God, cauſing the heauens to paſſe away with a noyſe, and the elements to melt like waxe, and the earth to burne with the workes thereof? Yea, with what eyes ſhall wee behold him, when wee ſee the Sunne darkened, the Moone eclipſed, and the ſtars fall downe from heauen? But alas, when hee taketh the furbiſhed blade into his hand, when hee is readie to throw the fierie thunderboults of his wrath, when he ſummoneth before him the worme that neuer dieth, the fire that neuer ſhall bee quenched, to reuenge vponupon the wicked, into what a plight are they then driuen? Then leaue they off, Bee fauourable O Lord, bee fauourable, and ſay to the hils, O ye mountaines, come and couer vsus. O yee waters come and ouerwhelme vsus: woe, woe, woe, how great is this darkneſſe? The godly on the other ſide are bathed in ſuch ſtreames of bliſſe, and aduanced to ſuch happineſſe, as neither tongue can vtter, nor heart conceiue.

The ſecond thing wee hauehave to note in his promiſes, is his mercy, which exceedeth all his works. For God though hee hauehave giuen a curſe of the law againſt ſinners, yet ſeeing Chriſt for the penitent hath borne the curſe, whereby his iuſtice is not impared, he is content to accept our weaknes as our ſtrength, to recompence our imperfection with reward of greateſt perfection, and that which wee can performe but in ſmall part, hee is content to accept as whole, nor for any deſert of ours, but in ſatisfaction of his ſonne, who payd with the ſeale of his owne bloud, the ranſome for our ſinnes, hee hath cancelled the hand-writing that was againſt vsus. Wherefore wee are to pray vntounto God, that whenſoeuer our ſinnes ſhall come in queſtion before him, that hee would looke vponupon Chriſt Ieſus the true looking-glaſſe, in whom he ſhall finde vsus moſt pure and innocent, and to ſhine moſt clearely in the righteouſneſſe which hee had giuen vsus by faith: ſo that wee appeare not in our owne righteouſneſſe, but in the righteouſneſſe of the Lambe, who hauing taken away the ſinnes of the worlde, and hauing made vsus as white as ſnowe, though wee were as red as crimſon, ſayth, hee will be mercifull to our iniquities, and will remember our ſinnes no more. Of him doe all the Prophets beare witneſſe, that through his name all that beleeue ſhall receiue remiſſion of their ſinnes. Againe, Drinke ye all of this; for this is my bloud which is ſhed for the remiſſion of ſinnes. Chriſt gaue himſelfe for our ſinnes, that hee might deliuer vsus from the curſe of the Law, euen according to the will of the Father. Chriſt bare our ſinnes in his owne body on the tree that we being deliuered from ſin, might liue in righteouſnes, by whoſe ſtripes wee are healed, for we were as ſheepe going aſtray, but are now returned to the ſhepheard and biſhop of our ſoules. It is no more but beleeue and be ſaued: beleeue, and receiue remiſſion: beleeue, and lay off thine owne righteouſneſſe, and inueſt thy ſelfe with the righteouſneſſe of the vnſpotted Lambe.

Dauid was young, and after was old, yet in all his daies he neuer ſaw the righteous forſaken. Sometimes he ſcourgeth his children, but like a louing Father hee layeth no more vponupon them then they are able to beare, for hee afflicteth them for his owne iuſtice, becauſe they are ſinners: for his wiſedome, to exerciſe their faith: for his merciemercy, to cauſe them to repent: but this is the end of all, hee helpeth them in their diſtreſſes, hee reuengeth himſelfe vponupon his enemies, and giueth to his people reſt and quietneſſe. O that we would therefore prayſe the Lord, and forget not all other his ſingular benefites: O that wee woulde confeſſe, that his mercy endureth for euer.

The third thing to note in his promiſes, is his bountifull kindneſſe, in requiring ſo ſmall a thing, with ſo great and liberall bleſſings: and bindeth himſelfe by obligation (as it were) that as ſure as we performe the one, ſo hee will notfaile to accompliſh the other.

The fourth, is his patience and long ſuffering, which is not ſlackneſſe, as ſome men account ſlackneſſe: but is patience, becauſe willingly hee would hauehave no man periſh, but gladly woulde hauehave all men to come to repentance. Hee is content to ſtay our leaſure, till wee ſeeke and pray vntounto him: and neuer ſmiteth, till there bee no hope of redreſſe:

The fift, is his louelove, in that hee is content to ſtirre vsus vp to holy exerciſes, and puritie of life, and to allure vsus with faire promiſes of ayde, and proſperous increaſe of all his bleſſings in this world. The particular examination of theſe bleſſings would require a larger diſcourſe, then (fearing tediouſneſſe) I dare preſume to trouble you withall: wherefore a word of each, and ſo I end.

Touching the firſt, where it is ſaid, God will awake vp vntounto thee, it is a greater benefit then the words import: for it ſignifieth, not onelyonly that he will heare thee, but that hee will alſo doe what thou deſireſt, and ſatisfie thy requeſt. As long as the ſinner ſleepeth, the Lord is ſayd to be aſleepe: but as ſoone as the ſinner awaketh from ſinne, Pſal. 78.Ps 78God will ariſe (ſaith Dauid) and his enemies ſhall be ſcattered, and they that hate him, ſhall flye before him: as the ſmoake vaniſheth before the wind, and as the waxe melteth before the fire, euen ſo ſhall the wicked periſh at the preſence of God, Wherefore as Paul exhorted the Epheſians, ſo I exhort you, Awake thou that ſleepeſt, ſtand Epheſ. 5.Eph 5vp from the dead, and Christ ſhall giuegive thee light: awake vntounto God, and God will awake vntounto thee, and Chriſt, euen the ſonne of God, the bright morning ſtarre, ſhall giuegive thee the light of life.

In the ſecond, hee promiſeth aboundance of worldly bleſſings, in recompence of prayer, for it is ſayd, Hee will make the habitation of thy righteouſneſſe proſperous, that is, Reue. 22. 2. Pſ. 1. 12. Prou. 28Rev 22:2Ps 1:12Prov 28the Lord will make peace within thy wals, and proſperitie within thy places: hee will commaund his bleſſings to be with thee in thy ſtorehouſe, and in all thou ſetteſt thy hand vntounto: hee will open vntounto thee his good treaſures, euen the heauens to giuegive raine on thy land in due ſeaſon. Thou ſhalt lay vp gold, as the duſt, and the gold of Ophir as the flint of the ryuer: thou ſhalt waſh thy pathes with butter, and thy rockes ſhall powre out riuers of oyle: thou Iob. 22. Pſ. 1. 28.Job 22Ps 1:28ſhalt call ſaluation thy wall, and prayſe ſhall be in thy gates Loe, thus ſhall the man be bleſſed that feareth God.

Laſtly, for being pure and vpright, hee will make thy latter end greatly increaſe, and that thou mayeſt the leſſe miſtruſt his promiſe, he will doe it, though thy beginning be but ſmall.

Heere (brethren) yee ſee what a ſea of matter is offered me, whereunto if I would commit my ſelfe, I might diſcourſe vntounto you, what ſtrange euents (by Gods prouidēce) hauehave hapned in the worlde, what great Kings and potentates hauehave been plucked downe from their thrones, and what contemptible perſons in the eye of the world, hauehave Heſt. 8. Gen. 30. Dan. 6.Gen 30Dan 6beene aduanced to their roomes. How Mardocheus a ſtranger was exalted into Hamans place: how Ioſeph and Daniel the one a bond-man in Egypt, the other a captiue in Babylon, were made Princes in thoſe kingdomes, But becauſe I will not ouermuch tranſgreſſe the bondes of modeſtie, or hold you longer then in this place I hauehave beene accuſtomed, onelyonly remember what the Prophet ſayth? He raiſeth the needie out of the duſt, and lifteth the poore out of the mire, that be might ſet him with the princes, euen with the princes of Pſal. 113Ps 113the world.

Remember the example of Dauid, whom the Lorde Pſal. 78.Ps 78choſe and tooke from the Ewes great with yong, that hee might feede his people in Iacob, and his inheritance in Iſrael. Remember the example of Iob, how the Lord turned the Iob. 42Job 42captiuitie of Iob, as the riuers of the ſouth, how hee bleſſed the laſt dayes of Iob more then the firſt, how hee gaue him ſheepe and camels, and oxen, and ſhee aſſes, in more abundance then he had before, how hee increaſed him with ſons and daughters, euen to the fourth generation, ſo that hee died being olde and full of dayes. Remember euen our Pſal. 126Ps 126owne eſtate, for whome the Lord hath done great things alreadie: as created vsus, and redeemed vsus, and ſanctified vsus and not long ſince deliuered vsus from the gaping iawes of thoſe that ſought to ſucke our bloud. VponUpon ſome he hath Pſal. 41.Ps 41beſtowed humilitie, whereby their mindes are adorned with vertue: honor vponupon others, whereby their perſons are inueſted with maieſtie: vponupon others comelines, wherby the other two are graced: vponupon others Orchards, which they planted not, at leaſt vntounto which they gaue no increaſe: vponupon others, increaſe of vertuous children, whereby their poſteritie is preſerued: vponupon others, the free paſſage of his word, which a long time had been obſcured by ignorance, the mother of deuotion, as the ſhauelings call it, but vnderunder a ſtepdame of deſtruction. as we perceiue it: & though he beſtowe but ſome one or two of his bleſsings vponupon vsus, yet how much are wee bound for theſe bleſsings, to ſing praiſe, and honour, and glory, vntounto him that ſitteth vponupon the throne, and vntounto the Lambe for euer. But vponupon whom hee hath beſtowed all theſe bleſsings, O how ſtrictly by good cauſe are they bound to magnifie the Lord, and to reioyce in God their Sauiour. Examine then your owne conſciences I beſeech you, whether God hath beſtowed all theſe bleſsings vponupon you, or no: and if he hauehave, O what Pſal. 99. Pſal. 96.Ps 99Ps 96great cauſe hauehave you to come before his face with praiſe, to ſing loud vntounto him with Pſalmes, to worſhip & to fall downe before him, to giuegive vntounto the Lord the glory of his name, to bring an offering of thankſgiuing, and to enter into his courts with praiſe. And yet who knoweth whether the Lord hath greater bleſsings for you in ſtore? yee may bee ſure hee will pull downe the mightie from their ſeates, and exalt the humble and meeke. Surely the Lord doth vſe vertue as a meane to bring vsus to honour, and whoſoeuer you ſhall ſee endued with the vertues of this Text, I meane, with ſeeking vntounto God, with prayer and puritie of life, yee may bee ſure there is a bleſsing reſerued for him of the Lord, yea, ſuch a bleſsing, as though his beginning be but ſmall, yet his latter ende ſhall greatly encreaſe.

God encreaſe the louelove of theſe things in our hearts, and make vsus worthy of Chriſts bleſsings, which hee hath plentifully in ſtore for vsus: that after hee hath heaped temporall bleſsings vponupon vsus, hee would giuegive vsus the bleſsing of all bleſsings, euen the life of the world to come.

FINIS.

Maries Choyce.

Luke 10. 38. 39. &c.

38 Now it came to paſſe as they went, that hee entered into a certaine towne, and a certaine woman named Martha, receiued him into her houſe.

39 And ſhee had a ſiſter called Marie, which alſo ſate at Ieſus feete, and heard his preaching.

40 But Martha was cumbred about much ſeruing, and came to him and ſayd, Maiſter, doeſt thou not care, that my ſiſter hath left me to ſerue alone? Bid her therefore that ſhee helpe me.

41 And Ieſus anſwered, and ſaid vntounto her, Martha, Martha, thou carest and art troubled about many things.

42 But one thing is needefull, Marie hath choſen the good part, which ſhall not be taken away from her.

AS Chriſt had ſhewed himſelfe louing vntounto Lazarus and his ſiſters, in rayſing him Iohn 11.John 11from the death of the body, and then from the death of the ſoule: ſo doe they heere ſhew their thankful minds to Chriſt again the one by receiuing him into her houſe, & the other by entertaining him into her heart. As hee was God, he was receiued of Mary: as he was man, he was receiued of Martha. They both deſired to entertaine our Sauiour, as Iacob and Eſau deſired to pleaſe their aged Gen. 27Gen 27Father: but Mary made choyce of the better part, and was preferred before her ſiſter, as Iacob ſped ſooneſt of moſt daintie veniſon, and preuented his brother of the bleſſing. And although the care of Martha in entertayning of Chriſt be not to bee miſliked, yet Maries diligence in hearing his doctrine, is of purpoſe preferred, to teach vsus, that it is much better with Mary to ſtudy in the word, and firſt to ſeeke the kingdome of God, then with Mat. 6. 35Matt 6:35Martha to labour in the world, and to neglect that heauenly kingdome. And yet notwithſtanding, ſuch is the corruption of this ruſtie age, that our greateſt care is to prouide for this preſent life, as the Rich man, Luke, 12. inlarged his Barnes wherein to put his ſtore for many yeares: but wee neuer or very late remember to prouide for the life to come, like that other Rich man, Luke, 16. that neuer thought of heauen, till he was tormented in the flames of hell.

In the 11. of Iohn, Chriſt is ſayde to louelove the whole Familie, and here hee is ſayd to come vntounto them, For whom hee loueth hee cannot chuſe but viſite, like the friendes of Iob that came to comfort him in his great aduerſitie: Iob. 2.Job 2yea, and the greater louelove hee beareth vntounto any, the oftner hee will reſort vntounto them, yea, hee will come and dwell with them, Iohn 14. 23. Like Iacob, that came downe into Egypt, to his beloued Sonne Ioſeph, and dwelt in Gen. 47 Gen 45.Gen 47Gen 45Goſhen. But Chriſt is yet more kinde then Iacob was, for hee came not till hee was ſent for with horſes and chariots: but Chriſt came of his owne accord to this beloued familie.

Thus doth hee alwayes preuent vsus with his bleſſings: before hee was deſired, hee came into the world, hee called his Apoſtles before they came to him, and before hee was requeſted, hee came vntounto this noble houſe. O happie houſe that entertained ſuch a gheſt! but thrice happie inhabitants to whome ſuch a gheſt woulde vouchſafe to come! When hee came to the ſwiniſh Gadarens, they deſired him to depart out of their coaſtes, preferring their ſwine aboue their Sauiour: but this godly family Luke. 8.Luke 8receiued him into their houſes, preferring their God before their golde, and the health of their ſoules before their worldly wealth. They receiued him into their houſe who had not a houſe wherein to put his head. Wherein their hoſpitalitie is commended, and ſhall certainly bee Mat. 8. 19Matt 8:19rewarded at the dreadfull day: for with this and ſuch like workes of mercy, the Lord ſhall anſwer the ſentence of iudgement, which is to bee denounced againſt the wicked that neuer exerciſed thoſe workes of mercy.

Let vsus learne by their example to bee harberous, and giuen to hoſpitality, which is ſo often commended vntounto vsus in the Scripture, and ſhall bee ſo richly rewarded at the laſt day. Thoſe godly Fathers, Abraham and Lot, entertained Angels in the habite of ſtrangers: ſo wee may daily entertaine Chriſt Ieſus in the habite of a poore Gen. 18 Gen. 19Gen 18Gen 19man, of a blind man, of a lame man: and whatſoeuer is done vntounto any of theſe that are his members, hee accounteth and accepteth as done vntounto himſelfe.

Now as the vertue of hoſpitalitie is commendable in all ſorts of men: ſo is it more eſpecially commended to the Miniſters, who are expreſly commaunded by the Apoſtle among other things, to bee giuen to hoſpitalitie. 1. Tim 3. 2 Num. 351 Tim 3:2Num 35VntoUnto the Leuites in the time of the lawe, the Lord appointed cities of refuge, to ſignifie that the Miniſters houſe ſhould bee the poore mans harbour, and his ſtore their treaſure: but the true Miniſters of our daies hauehave no cities of refuge for others, for they hauehave none for themſelues: they hauehave not wherewith to relieue the wants of others, for they hauehave not to relieue their owne.

When Martha had thus entertained Chriſt as hee was man, into her houſe, Marie began to entertaine him as hee was GOD, into her heart, ſhee ſat at his feete to heare his preaching, for no ſooner was Chriſt come into the houſe, but that he tooke occaſion to teach and inſtruct the family, and in ſtead of bodily foode, which they beſtowed vponupon him, to giuegive vntounto them the foode of the ſoule. Thus doth hee alwaies ſhew himſelfe a thankfull gheſt, into what houſe ſo euer hee entreth, hee leaueth better things behind him then hee findeth, he loues not to be in Zachees debt for his dinner, for in ſtead there of hee Luke. 15Luke 15bringeth ſaluation to his houſe: neither doth hee leaue his ſupper vnpaied for here, for in ſtead thereof hee beſtoweth vponupon them an heauenly Sermon. This ſhould bee the exerciſe of faithfull Miniſters, when they are inuited to great feaſtes, that as they are called the ſalt of the earth, which ſerueth to ſeaſon the meates, to make them ſauourie and Mat. 5. 13Matt 5:13preſerue them from putrifaction, ſo they ſhould ſeaſon the table talke with ſome godly conference, to miniſter grace vntounto the hearers. Ephe. 4. 29.

Theſe ſiſters were godly women, and both earneſt fauourers of Ieſus Chriſt and yet in the maner of their deuotion there is ſuch difference, that the worldly affection of the one, may in ſome ſort bee miſliked, in reſpect of the godly exerciſe and practiſe of the other: Martha is ſore in cumbred with much ſeruing where a little ſeruice had bin ſufficient, but Mary is attentiue to heare the word of God which neuer can be heard ſufficiently.

Marie ſitteth to heare the word, as Chriſt vſed to ſit when hee preached the word, to ſhew that the word is to bee preached and heard with a quiet mind. In a ſtill night Mat. 5. Luk. 4. Iohn. 8.Matt 5Luke 4John 8eueryevery voyce is heard, and when the body is quiet, the mind moſt commonly is quiet alſo. But Martha is troubled with other affaires, & therefore vnfit to heare the word as the ground that is ſurcharged with ſtones, or ouergrown with weedes and thornes, is vnfit to receiue the ſeede, or yeeld any fruit to him that tilleth it As often therefore as Mat. 5. 13Matt 5:13wee come to heare the word of God, wee muſt not come with diſtracted minds, we muſt not trouble our ſelues with Luk. 8. 14Luke 8:14the cares of this life, which (as our Sauiour ſaid) are thornes of choake the world, and to make it vnfruitfull For Moſes was vnfit to walke with God, till he had put off Exod. 3 Mar. 10Exod 3Mark 10his ſhooes, and the blind man vnfit to come to Chriſt, till hee had throwne away his cloake: ſo we muſt thinke our ſelues vnfit to heare the word, and vnapt for eueryevery heauenly exerciſe, till wee hauehave put of our ſhooes, that is, our worldly cogitations and affections, and till we hauehave caſt away our cloake, that is, all lets and impediments which might hinder vsus from profiting in our profeſsion.

When our mindes are quiet, wee are fit to deale with heauenly matters: therefore the Doctors conferred ſitting in the Temple: and God delighteth to deale with vsus when wee are moſt priuate: hee appeared to Abraham ſitting Gen. 18. Acts. 2.Gen 18Acts 2in the doore of his Tent. The holy Ghoſt came downe vponupon the Apoſtles, and filled all the houſe where they were ſitting. The Eunuch ſitting in his chariot, was Acts. 8.Acts 8called and conuerted by Philips preaching.

Marie ſat at Ieſus feete, yet ſat ſhee not ſleeping, as many ſit at the preachers feete, but ſhee ſat at Chriſt his feete, and heard his word: As Paul was brought vp at the feete of Gamaliel, and was perfectly inſtructed in the lawe of the fathers.Act. 22.Acts 22

Her humilitie is commended, in that ſhe ſat at Ieſus feet, to ſhew that the word is to bee heard with all humilitie: her diligence and earneſtnes appeareth, in that ſhee would not depart to helpe her ſiſter, to ſignifie that the hearing of the word muſt bee preferred before all worldly buſineſſe.

Her diligence and humilitie ſerueth to condemne our negligence and contempt of Chriſt and his word? wee doe not ſit at Chriſt his feete, nay, wee rather ſet Chriſt at our feete, when wee are ſo negligent in hearing of his word.

Wee are as ſlowe to come to the Church, as the Rauen was to come to the Arke, and as Ioath to ſpend any Gene. 8.Gen 8time in the ſeruice of God, as Pharao was Ioath to let the Iſraelites goe to ſerue the Lord. If a commoditie were Exod 8. 32.Exod 8:32to bee ſeene, whereour ſome profit might ariſe, how carefull would wee bee to procure it? what paines would we take to get it? Abſolon was not more deſirous of a kingdome, then the rich men of our time are deſirous of golden 2. Sa. 15.2 Sam 15gaine. But if it bee a matter of coſt or trouble, if they cannot heare the word preached without ſome hinderance to their wordly buſineſſe and ſome extraordinary Luke. 8. Ma. 13. 40.Luke 8charge to their purſe, then like the Gadarenes, they are content to take their leaue of Chriſt and his word, and had rather loſe that heauenly pearle, than they would part from their worldly pelfe.

Thus in Chriſt we hauehave the patience of a good paſtour and in Marie, the patterne of a good hearer. Let Miniſters 2 Tim. 4. 22 Tim 4:2learne by his example, to take all occaſions to preach the word, to bee inſtant in ſeaſon and out of ſeaſon: and let Chriſtians learne by her example, firſt to ſeeke the kingdome of God and his righteouſnes, and then to prouide Math. 6Matt 6for the things of this life

While Marie was carefull for the foode of the ſoule Martha was curious to prouide foode for the body, her greateſt care was to entertaine Chriſt, and to make him good cheere, to teſtifie her thankfull mind vntounto him that had done ſo great things for them, he had raiſed her brother Lazarus from death to life, therefore he was worthy to be well entertained.

If Elias deſerued to be well dealt withall at the hand of his hoſteſſe, whoſe ſonne hee had reſtored to life: or Eliſa deſerued ſuch entertainement for her ſonnes reuiuing, 1. Ki. 17.then ſurely our Sauiour Chriſt is worthy to bee welcome hither, where hee had rayſed Lazarus out of his 2. King. 42 Kgs 4graue, wherein hee had lyen by the ſpace of foure dayes before.

It was well done therefore of Martha to ſhewe her thankefull mind vntounto Chriſt, but it was not well done at that time to ſhew her felfe thankfull in that maner: it was Iohn. 11.John 11then time to heare the word, for at that time Chriſt preached the word, it was no time for her to ſpend that time in other affaires, and to neglect the greateſt affaire, the meanes of her owne ſaluation.

It was not vnlawfull for Martha to labour, no more then it was vnlawfull for Peter to ſleepe: but when Chriſt Mat. 25.Matt 25was preaching, it was no time for her to bee ſo buſie, in ſeruing, no more then it was time for Peter to ſleepe, when Luke. 5.Luke 5Chriſt willed him ſo earneſtly to watch and pray. When Chriſt preached out of Simons ſhippe to the people that ſtood vponupon the ſhore, it was no time for Peter to play the fiſherman. But when Chriſt had left ſpeaking, and commaunded him to launch into the deepe, then it was time for Peter to let downe the net.

There is a time wherein wee ought to labour in our vocation, and a time wherein we ought to heare the word, and as we may not vtterly neglect our lawfull callings to follow ſermons, ſo muſt we not beſtow the Sabboth, which is conſecrated to the ſeruice of God, in following the workes of our vocation. All things hauehave their appointed time (ſayth the wiſe man) Ec 3. and eueryevery thing is ſeemely in his conuenient ſeaſon, but when things are done prepoſterouſly and out of order, there followeth confuſion.

Although Martha did not heare Chriſt, yet did ſhee labour for Chriſt: many in our dayes will neither labour for Chriſt, nor heare of Chriſt: but as the Iſraelites were Num. 21Num 21wearie of their iournie in the wilderneſſe, and loathed that heauenly Manna, ſo theſe men are wearie of eueryevery godly exerciſe, and are ſoone cloyed with the word of God.

The fiue fooliſh Virgins waſted their oyle to no purpoſe, and while they went to buy, were excluded the marriage: Mat. 25Matt 25and theſe fooliſh men ſpend this time of grace vainely and wantonly, as though after this life there were no time of Iuſtice and vengeance to bee feared. The day ſerueth for their pride or profite, the night is ſpent in ſport and pleaſure, and no time is left to heare the Worde. When wee are praying, they are playing: When wee are preaching, they are eating and drinking, like the old worlde, that eate and dranke, that married wiues, and gaue in marriage, while Noah was preparing the Arke for Gen. 6. Heb. 11. 1. King. 18Gen 6Heb 111 Kgs 18the ſauing of his houſehold. And as Baals Prieſts wounded themſelues to ſerue their idole, ſo theſe men take dangerous courſes, and ſtrangely trouble themſelues to ſerue the deuill.

Now Martha findeth her ſelfe agreiued, and begins Gen 37. 1 Sa. 17.Gen 371 Sam 17to enuie her ſiſters exerciſe, as Ioſephs brethren enuied him for his dreames: and the ſonnes of Iſhai, that diſdained their brother Dauid, for his forwardnes in the combate with Goliah.

Theſe two ſiſters, that in other thinges agreede ſo well together, in this doe differ ſo much, that Chriſt muſt hauehave the hearing of the matter, and decide the controuerſie: Martha playeth the plaintife, and accuſeth her ſiſter. Marie the defendant anſwereth by her aduocate, and Chriſt himſelfe that tooke vppon him the office of an aduocate, is become the Iudge, and giueth ſentence on Maries ſide: Martha complayneth of her ſiſters ſlothfulneſſe, and ſeemeth after a ſort to blame our Sauiour for winking at it, requiring him to ſee the matter redreſſed ſpeedily. But Chriſt reprooueth Marthaes curioſitie, and then excuſeth, yea, and commendeth Maries care.

In Martha it appeareth how willing wee are to pleaſe ourſelues in our owne conceits, and how ready to conceiue amiſſe of others doings, yea, ſometimes to preferre our owne defects before the perfections of other men. If Dauid chaſten his ſoule with faſting, it ſhall bee turned to his reproofe. If he put on ſackcloth, to teſtifie his contritiō they Pſal. 69.Ps 69ieſt at him, and the drunkards make ſongs of him. If Iohn Baptiſt be temperate in his apparell and diet, they will ſay, Luke 7 33Luke 7:33he hath a deuill. If Paul anſwere diſcreetly for himſelfe, hee ſhall bee charged to bee mad with ouermuch learning, Act. 26 Luke. 7. 34.Acts 26Luke 7:34yea, if our Sauiour Chriſt himſelfe frequent the company of ſinners, to reclaime them from ſinne, they will not ſticke to call him a friend and companion of Publicans and ſinners. Amongſt vsus, if there bee any that bee more forward in religion then the reſt and more diligent to heare the word, as Mary was, there ſhall not want ſome or other to cenſure them at their pleaſure, yea, to find fault, and to condemne them for ſo doing: yet are not the godly to be diſcouraged herewith, or to deſiſt from their godly exerciſes: for as the Lord anſwered for Mary: when ſhee held her peace, ſo the Lord will defend their cauſe and take their part againſt their aduerſaries. The Lord cannot abide to heare his ſeruants ill ſpoken of, but is alwayes ready to maintayne their right, and to anſwer for them, Hee will not ſuffer Laban to ſpeake an ill word Gen. 3. 24. Nu. 12.Gen 3:24to his ſeruant Iacob. And if Aaron and Miriam murmure againſt Moſes, the Lord will puniſh it with leproſie. What a comfortable thing is this to the godly, that the king of kings will take their parts, and will not ſuffer them to ſuſtaine any wrong? Hee is a moſt ſure and truſty friend, that will not abide his friendes to bee back-bited or ill ſpoken of, but eyther hee will anſwere in their defence, or he will find ſome meanes to ſtop their mouthes, and reſtraine the ſlandrous tongues of their enemies, as ſometime hee ſtopt Balaams paſſage, when hee went to curſe Gods people, and cauſed the dumbe beaſt to ſpeake, and reproue Nu. 22. 2. Pet 1. 5.2 Pet 1:5the madneſſe of the prophet, rather then he would hauehave his people to be curſed.

The repetition of Marthaes name, argueth the vehemencie and earneſtnes of this admonition. The Lord is faine to bee very earneſt and importunate with vsus, before hee can reclaime vsus. So when God ſpake vntounto Abraham bee called him twiſe by name: Chriſt called Peter thrice by name, Iohn 21, to cauſe him make his threefolde confeſſion, Gen. 22.Gen 22to make amends for his three-fold deniall. And when the Lord ſpake vntounto Samuel, hee called him 4. ſeuerall times by name, before hee anſwered: for ſuch is the 1. Sam. 3.1 Sam 3great merciemercy of God, that hee is content to admoniſh vsus often of our dutie, and ſuch is the dulneſſe and peruerſnes of our crooked nature, that wee cannot bee gained by the firſt admonition: but the Lord muſt call vsus often and earneſtly, before we will hearken vntounto him.

There are two things in the ſpeech of Chriſt to be obſerued. The firſt is, his modeſt reprehenſion of Marthaes immoderate care: the other is, his friendly defence of Maries choyce. Though Martha was very carefull to entertaine Chriſt in the beſt maner, yet if hee perceiue any thing in her worthy reprehenſion, hee will not ſticke to tell her of it: hee will not ſooth her in her ſaying, nor ſmooth her in her owne conceit, for all the trouble and coſt that ſhee beſtowes vponupon him. If wee be often inuited to ſome mans table, and kindly entertained, it would be vnkindly taken if wee ſhould find fault with any diſorder: but for as much as all Chriſt his actions are the inſtructions of Chriſtians, therefore eueryevery Chriſtian, but eſpecially Preachers, whome it more ſpecially concerneth, muſt learne by this example how to behaue themſelues when they are inuited to great feaſtes, namely ſpeake their conſcience freely when they ſee a fault. The beſt requitall that wee can make for our good cheare, is to giuegive good counſell and wholeſome admonitions to them that inuite vsus When Chriſt dined with the Phariſie, Luke 11. and was miſliked for not waſhing before dinner, he tooke occaſion to reproue their hypocriſie, their outward ſhew of holines, which was the ſinne of the Phariſes and at another time hee noteth them for preſsing to the chiefe places at banquets, and ſheweth what modeſty is to be obſerued in ſitting downe to meate, and what gheſts ſhould bee bidden to our table. So ſhould Preachers behaue Luke. 14.Luke 14themſelues towards thoſe that inuite them to great feaſtes, when they ſee perhaps ſome fault or diſorder, either in the maſter of the houſe, or in ſome other of the gheſts, to ſay vntounto them thus, or other wiſe as the caſe requireth I will warne you of one thing that will doe you good, that you woulde leaue your vſurie and extortion, your couetouſnes and oppreſſion, that you would leaue your ſwearing and blaſpheming the name of God, that you woulde forbeare to prophane the Lords Sabboth, that you would leaue your pride, and exceſſe in your diet and apparell, that you woulde forbeare to ſpeake ill of any behinde their backes, or to beare any malice or hatred to any of your neighbours.

Theſe are the faultes which are eaſie to bee eſpied almoſt in eueryevery place and theſe are the faultes which the faithfull miniſter of Chriſt Ieſus ſhoulde not leaue vnreprooued 1. Kin. 18 Mat. 14 Marke 6. 20.1 Kgs 18Matt 14Mark 6:20whereſoeuer hee commeth. But as Elias told Ahab of his idolatry, though hee were his king, and Iohn Baptiſt tolde Herede of his adulterie, though hee did many things for him, and heard him gladly: ſo ſhould the preachers reprooue the people for their notorious offences, notwithſtanding ſome fauours and curteſies receiued from them. If Chriſt had cauſe to find fault with Martha for her too much diligence in his entertainment, it ſeemeth hee was not curious in his diet, but would hauehave been content with ſimple cates, hee was no delicate or daintie gheſt, he did not affect or delight in ſumptuous banquets, or coſtly fare, he rather requireth a religious heart, a conſtant faith, a willing mind to heare the word, with an earneſt care to liue thereafter. Theſe are the thinges wherein the Lorde delighteth: theſe are the iuncates which hee deſireth, and which he preferreth before all earthly cheare.

Thus is Martha reprehended for her curiouſitie: nowe let vsus ſee how Mary is excuſed and commended for her godly care. One thing is neceſſary (ſayth Chriſt:) and what is that one thing: Euen to heare the word preached, which is the power of God to ſaluation, to eueryevery one that beleeueth. A man may better want all thinges, then that one needefull thing, and yet wee deſire all other thinges, and neglect that one thing, which is ſo needfull.

This one thing hath Marie choſen, and therefore hath choſen the better part. Marthaes part is good, becauſe it prouideth for this preſent life: but Maries part is better, becauſe it leadeth to eternall life. It is good to bee occupied about our calling, to get our liuing: but it is better to be occupied in hearing the word which is able to ſaue our ſoules. As the head and the foote are both needfull in the body, ſo Mary and Martha are both needefull in a Common-wealth: man hath two vocations, the one earthlie, by his labour: the other heauenly, by his prayer. There is the actiue life, which conſiſteth in practiſing the affaires of this life, wherein man ſheweth himſelfe to be like himſelfe, and there is the contemplatiue life, which conſiſteth in the meditation of diuine and heauenly things, wherein man ſheweth himſelfe to bee like the Angels: for they which labour in their temporall vocations, doe liue like men, but they which labour in ſpirituall matters, liue like Angels. When they heare the word, God ſpeaketh vntounto them: when they pray, they ſpeake vntounto God: ſo that there is a continuall conference betweene God and them, becauſe they are continually, exerciſed in hearing and praying.

Chriſt loued Martha for her hoſpitality, as Iſaac loued Eſau for his veniſon. So did he louelove Mary for her diligence in hearing his word, as Rebecca loued Iacob, for harkening to her voyce. A Nurſe which hath her breaſt full of milke, doth louelove the child that ſucks it from her: and Chriſt Gen. 25 28.Gen 25:28which hath his breaſt full of heauenly milke, is glad when he hath children to ſucke the ſame, Let vsus therefore (as the Apoſtle willeth vsus, 1. Pet 2. 12,) laying aſide all maliciouſnes, and all guile, and diſſimulation, and enuy, and all euill ſpeaking, as new borne babes, deſire the ſincere milke of the word, that wee may grow thereby to bee perfect men in Chriſt Ieſus: let vsus breathe after the fountaine of the liuing water, which ſpringeth vp vntounto eternall life: and as the faintie Hart deſireth the water brooke Pſal. 42. 1Ps 42:1to quench his thirſt: and for as much as many thinges are ſo troubleſome, and one thing is ſo needefull, let vsus ſeeke Ec. 12. 13. Heb, 11. 6 Rom. 10. 17.Rom 10:17that one needfull thing, the end of all things, euen to feare God and keepe his commandements, which wee learne by hearing the word of God, wherby faith (without the which it is impoſſible to pleaſe God) is begotten and nouriſhed in the hearts of men.

This is that good part which Marie hath choſen, by ſo much better then her ſiſters choyce, becauſe it concerneth a better life, and hath the fruition of this preſent life. Marie hath a double portion: ſhee heard the word, and eate of 1. Tim. 4. 81 Tim 4:8the meate which her ſiſter dreſſed, for godlineſſe hath the promiſe of this life, and of the life to come. As for all other things, whether they bee honors, promotions, pleaſures, and what not? they ſerue onelyonly for the maintenance of this preſent life, which is ſo ſhort and ſubiect to mutabilitie: but the word of GOD is the foode of the ſoule, the bread of life, that immortall ſeede which bringeth forth fruit vntounto 1. Pet. 1. 13.1 Pet 1:13eternall life. Let the worde of God therefore bee precious vntounto vsus, becauſe it was ſo permanent: for heauen and earth muſt paſſe, but the worde of God endureth for euer. Luke 21 33 1. Pet. 1, 25.Luke 21:331 Pet 1:25If wee make choyce of any thing beſide, it muſt bee taken from vsus, or wee ſhall bee taken from it: but if wee make choyce of this one thing, it ſhal neuer be taken from vsus, neither in this world nor in the world to come. The Lord graunt that wee bee not onelyonly hearers, but doers of Ia. 1. 22the word, that it may be truely ſaid of vsus, as Chriſt ſayde of his Diſciples, that heard his preaching, Behold thy brother, Ma. 12 50. Luke 11.Luke 11my ſiſter, and mother: or as hee anſwered the woman that commended his carnall kindred, Bleſſed are they that heare the word of God and keepe the ſame.

FINIS.

THE FIRST SERMON OF Noahs drunkenneſſe.

Gen. 9: 20. 21.

Noah alſo began to bee a husbandman, and planted a vineyard: And hee dranke of the wine and was drunken, and was vn couered in the middeſt of his tent.

FIrſt, wee are to ſpeake of Noah, then of Cham his wicked ſonne & after of Shem and Iapheth his good ſonnes: In Noah firſt of that which he did well, and then of his ſinne, In Cham: firſt of his ſinne, & then of his curſe. In his brethren, firſt of their reuerence, and then of their bleſſing.

Now wee will ſpeake of the father, and after of his children Then (ſaith Moſes) that Noah began to bee an husbandman.

This is the firſt name which is giuen to Noah after the flood, hee is called a huſbandman and the firſt work which is mentioned, was the planting of a vineyard: one would thinke when all men were drowned with the flood, and none left a liue to poſſeſſe the earth but Noah and his ſons, that hee ſhould hauehave found himſelfe ſomething elſe to doe then to plant vineyards: and that the holy Ghoſt ſhould hauehave intituled him King of the world, and not a husbandman of the earth, ſeeing there bee no ſuch men as Noah was, which hath more in his hand, then any King hath in the world, or ſhall hauehave to the worlds end: but thereby the holy Ghoſt would ſhewe, that God doth not reſpect Kings for their titles, nor men for their riches, as we doe, and therefore hee nameth Noah after the worke which hee did, not after the poſſeſſions which hee had, an husbandman.

It ſeemeth that there was great diuerſitie betweene this age and ours: for if wee ſhould ſee now a King goe to plough, a noble man to driue the teame, a gentleman keep ſheep, hee ſhould be ſcorned for his labour, more then Noah was for his drunkenneſſe: yet when wee read how this Monarch of the world thought no ſcorn to play the huſbandman, wee conſider not his princely calling nor his ancient yeares, nor his large poſſeſsions to commend his induſtrie, or modeſtie, or lowely mind therein. Which may teach vsus humility, though wee learne to diſdaine husbandry. Of whom will we learne to be humble, if kings giuegive examples, and the ſonne of God humbleth himſelfe from heauen to earth, and yet wee contemne the example of the kings of the earth, and the example of the King of heauen?

The time was when Adam digged and delued, and Dauid kept ſheepe, and all the houſe of Iacob were called men occupied about cattell: but as they for this were abhominable to the Egyptians (as Moſes ſaieth in the ſame verſe) ſo they which doe like them, are abhorred of their brethren: and they which liue by them, ſcorne them for their worke, which would bee chaſtened themſelues, becauſe they worke not.

There was no art nor ſcience which was ſomuch ſet by in former times, and is now profitable to the Common-wealth, bringing leſie profit vntounto her ſelfe that may ſo iuſtly complaine of her fall without cauſe, and her deſpite from them that liue by her, as this painefull ſcience of husbandry: that it is maruell that any man will take the paine for the reſt, to be contemned for his labour, and bee a ſcorne for the reſt, which might hunger and ſtarue, if hee did not labour for them more then they doe for themſelues. No maruaile then though many in the poore countries murmure and complayne, that other cannot liue by them, and they cannot liue themſelues: but it is maruell if their complaints doe not grow in time to rebellion, and pull others as low as themſelues: for why ſhould the greateſt paine yeelde the leſſe profit? yet this is their caſe, for if you marke, you ſhall ſee, that the husbandman doth bare the price of his fruites ſo ſoone as the dearth is paſt, though hee raiſeth it a little while the dearth laſteth: but they which rayſe the price of their wares with him, ſeldome fall againe, but make men pay as d…are when the dearth is paſt, as if it were a dearth ſtill. Thus a plentifull yeare doth dammage him, and a hard yeare doth vantage them. So this painefull man is faine to liue poorely, fare meanely, goe barely, houſe homelie, riſe early, labour dayly, ſell cheape, and buy deare, that I may truely ſay, that no man deſerueth his liuing better, no man fulfilleth the law neerer: that is, Thou ſhalt get thy liuing in the ſweate of thy browes, then this poore ſonne of Adam, which picks his crums out of the earth. Therefore he ſhould not bee mocked for his labour, which hath vexation mough though all men ſpeake well of him: and in my opinion, if any deſerue to bee loued for his innocencie, or for his truth, or his paine, or the good which he brings to the Common-wealth, this Realme is not ſo much beholding to any ſort of men, (but thoſe that feede the ſoule) as thoſe that feede the bodie, that is, thoſe that labour the earth: yet you ſee how they liue like drudges, as though they were your ſeruantes to prouide foode for you, and after to bring it to your doores: as the beaſtes ſerue them, ſo they ſerue you, as though you were another kinde of men. I cannot thinke vppon their miſerie, but my thoughts tell mee, that it is a great part of our vnthankefulneſſe, that wee neuer conſider what an eaſie life and liuing God hath giuen vntounto vsus, in reſpect of them.

If the Apoſtles rule were kept, they which doe not worke, ſhould not eate: but now they which doe not worke, eate moſt, and the husbandmen which worke, eate not, but are like Bees, which prouide foode for other and pinch themſelues. Let vsus conſider this, for they had not one law and wee another: but the ſame curſe which was denounced vponupon Adam, was denounced vponupon all his children. That eueryevery man ſhoulde get his liuing in the ſweat of his browes. Although I know there be diuers workes, and diuers gifts, and diuers callings to worke in: yet alwayes prouided, they which doe not worke ſhoulde not eate, for in the ſweat of thy browes, that is, in labour & trauell: thou King, and thou Iudge, and thou Prelate, and thou Landlord, and thou Gentleman, ſhalt get thy liuing, as Adam thy father did, or elſe thou doeſt auoid the curſe, and a greater curſe ſhall follow, that is, they which will not ſweat on earth, ſhall ſweat in hell.

Adam had food as well as thou, and ſo had Noah, and more then thou, vnleſſe thou hadſt all, for they had all, and yet they might not be idle: becauſe their hands were not giuen them for nothing: ſome worke with their pen, ſome with their tongues, ſome with their fingers: as nature hath made nothing idle, but that hee which is a Magiſtrate, ſhould doe the worke of a Magiſtrate: hee which is a Iudge, ſhould doe the worke of a Iudge: hee which is a Captaine, ſhould doe the worke of a Captaine: he which is a miniſter, ſhould doe the worke of a miniſter: as when Noah was called an husbandman, hee did the worke of an husbandman. This contempt of the country, doth threaten danger to the land, as much as any thing elſe in our dayes, vnleſſe their burthen bee eaſed, and their eſtimation qualified in ſome part to their paines. Thinking that you hauehave not heard of this theame before, ſeeing the words of my text did lye for it, thus much I hauehave ſpoken to put you in mind how eaſily you liue in reſpect of them, and to rectifie our minds towards our poore brethren, which in deed ſeeme too baſe in our eyes, and are ſcorned for their labours, as much as wee ſhould be for our idleneſſe.

Then (ſaith Moſes) Noah hegan to bee an husbandman In that itis here ſaid that Noah began, it doth not diſprooue that hee gaue not himſelfe to husbandrie before, but it importeth, that Noah began to ſet vp husbandry againe after the flood before any other, ſo this good man recomforted with the experience of Gods fauour (which had exempted him and his ſeed out of all the world) and reioycing to ſee the face of the earth againe after the waters were gone, though an old man, and weaker then he was, yet hee returned to his labour a freſh, and ſcorned not to till and plant for all his poſſeſsions as though hee were an husbandman: ſuch a lowlines is all wayes ioyned with the feare of God, that they that are humbled with religion, doe not thinke themſelues too good to doe any good thing.

Heere note by the way, that none of Noahs ſonnes are ſaid to begin this worke, but Noah himſelfe, the olde man, the hoary head and carefull father begins to teach the reſt, and ſhewes his ſonnes the way how they ſhould prouide for their ſonnes, and how all the world after ſhould labour and trauell, till they returne to duſt ſo the olde man whome age diſpenceth withall to take his eaſe, is more willing to prouide for the wants of his children, then they are which are bound to labour for themſelues and their parents too, as the Storke doth feede the dam when ſhee is olde, becauſe the dam fedde her when ſhee was young. What a ſhame is this to Shem and Iapheth, that is, to vsus which are young and ſtrong, that the father ſhould bee called a labourer, when the ſonnes ſtand by? Now the ground was barren becauſe of the flood, and could not bring foorth fruit of it ſelfe, becauſe of the curſe: therefore it pittied Noah to ſee the deſolation and barrennes, and ſlime vponupon the face of the earth, which hee had ſeene ſo glorious and ſweete, & fertile, with all maner of hearbes and fruits and flowers before. Therefore hee ſetteth himſelfe to manure it, which waited for nothing now, but a painfull labourer to till and dreſſe it, that it might bring forth delights and profits for ſinfull man, as it did before.

By this wee may learne to vſe all meanes for the obtayning of Gods bleſſings, and not to loſe any thing which wee might hauehave or ſaue for want of paines: for that is ſinne, as Salomon noteth in the 24. of the Prouerbs, when hee reproueth the ſlouthfull husbandman, becauſe his fielde brought forth nettles and thiſtles, in ſtead of grapes, not becauſe the ground would not beare grapes, but becauſe the ſlouthfull man would not ſet them. Shall God commaund the earth and all his creatures to increaſe for vsus, and ſhall not wee further their increaſe for ourſelues? As wee increaſe and multiply our ſelues, ſo wee are bound to ioyne hand and helpe, that all creatures may increaſe and multiply too, or elſe the fathers ſhould eate the childrens portion, and in time there would bee nothing left for them that come after: this regard Noah ſeemeth to hauehave vntounto his poſteritie, and therefore hee gaue himſelfe vntounto husbandry, which is commended in him vntounto this day, and ſhall bee recorded of him ſo long as this booke is read: whereby wee are warned, that hee which liueth onelyonly to himſelfe, is not to bee remembred of them which liue after: But as Dauid cared how the realme ſhould bee gouerned after his death, as well as hee did during his life: ſo though we die and depart this world, yet wee ſhould leaue that example, or thoſe bookes, or thoſe workes, behind vsus, which may profit the Church and Common wealth when wee are dead and buried, as much as wee did when wee liued among them: Euen as Noah planted a vineyard, not for himſelfe, but for the ages to come after.

Some doe thinke that Noah planted the firſt vineyard and drunke the firſt wine, and that there was no vſe of grapes before: which opinion they are led vntounto, that they might excuſe Noah and mitigate his fault, if he did ſup too deepe of that cup, the ſtrength and operation whereof was not knowne vntounto him, nor vntounto any man before. But it is not like, that the excellent liquor and wholſome iuice of the Grape did lye hid from the world ſo many hundred yeares, and no doubt but there were vines from the beginning, created with other trees: for how could Noah plant a vineyard, vnleſſe hee had ſlips of other vines or graps that grew before, ſeeing hee did not create fruits but plant fruites as wee doe? For this is principally to be noted, that ſo ſoone as hee had opportunitie to doe good, hee omitted no time, but preſently after the flood was gone, and that the earth began to drie, hee plied it with ſeedes, and wrought it till hee ſaw the ſruites of his labour By this wee learne, to omit no occaſion to doe good but whenſoeuer wee may doe good to count it ſinne if we doe it not.

But if wee be ſo exerciſed, then all our works ſhall proſper like the vineyard of Noah, becauſe the fruit of the vine doth cheare the countenance and glad the heart of man. Therefore ſome hauehave gathered vponupon the planting of this vineyard, a ſignification of gladneſſe and thankfulneſſe in Noah for his late deliuerance, as the Iewes by their ſolemne feaſtes did celebrate the memoriall of ſome great benefit but I rather iudge, that God would hauehave vsus ſee in this example, what men did in thoſe dayes, and how wee are degenerare from our parents, that wee may prepare againſt the fire, as Noah prepared againſt the water,

This is worthy to bee noted too, that GOD did not ſo regard his husbandrie, but that hee had an eye to his drunkenneſſe, and ſpeakes of his faulte as well as his vertue, whereby wee are warned, that though God bleſſe vsus now while wee remember him, yet hee will chaſten vsus ſo ſoone as wee forget him: though wee bee in a good name now, infamy will riſe in an houre: though wee bee rich at this preſent, pouertie may come preſently though wee bee whole while we bee heere, yet we may fall ſicke before night, euen as Noah is praiſed in one verſe, and diſpraiſed in another: euen now God commends him for his lowlineſſe, and now diſcommends him for his drunkenneſſe: as though hee had forgot all his righteouſnes, ſo ſoone as hee had ſinned, and would call in his praiſe againe.

This was to ſhewe, that Noah was not ſaued from the flood becauſe hee deſerued to bee ſaued, but becauſe God had a fauour vntounto him: for hee which was not drowned with water, was after drowned with Wine. As the Phariſes when they had done well, were proude of it, and loſt their reward: ſo when Noah had done a good worke, he ſpotted it with ſin, and was diſpraiſed where hee was praiſed, as though God had repented him that hee commended him. Hee planted well, but hee drunke not well: therefore that which was good, did him no hurt: then ſeeing he was trapped with a good worke, whatſoeuer we doe, we may remember how eaſie it is to ſin, if we miſſe in the matter, or in the maner, or time, or place, or the meaſure, as Noah did. Hee which planteth the vineyard, is worthy to taſte of the grape: but if thou hauehave found hony (ſaith Salomon) eate not to much, leaſt thou ſurfet. So if thou haſt found wine, drinke not too much, leaſt thou ſurfet. A little wine is better then a great deale, and if thou wilt follow the Apoſtles counſell, thou muſt drinke it but for thy ſtomacks ſake, leaſt that happen to thee, which thou ſhalt heare of this noble Patriarch.

Though hee were neuer ſo righteous before God and men, though hee eſcaped the deſtruction, which lighted vponupon all the world, though hee had all the foules of the ayre and beaſts of the land at his commaund, though hee paſſed the pilgrimage of man nine hundred yeares, yet Noah was but a man: ſo ancient, ſo righteous, ſo mightie, ſo happie, Noah ſhewed himſelfe but a man, for drinking the wine which himſelfe had planted, hee was drunken. This was Noahs fault, he was drunken with his owne wine, as Lot was defiled with his owne daughters. If Cham his ſonne had taken too much, and ſtript himſelfe as his father did, the holy Ghoſt would ſcarce hauehave ſpoken of it, becauſe he was a man of no note, but when the father forgat himſelfe, and gaue this offence, marke the maner of the holy Ghoſt, as though hee woulde ſhew you a wonder: hee diſplayeth Noahs drunkenneſſe, as Cham diſplayed his nakedneſſe: as if hee would ſay, Come and ſee the ſtrength of man. Hee which was counted ſo righteous, hee which beleeued the threatning like Lot when the reſt mocked, he to whom all the foules of the ayre and the beaſts of the earth flocked in couples as they came to Adam, hee which was reſerued to declare the iudgements of God, and to begin the world againe: Noah the example of ſobrietie, the example of moderation, is ouercome with drinke, as if hee had neuer beene the man. How eaſie, how quickly the iuſt, the wiſe, the prudent, hath loſt his ſenſe, his memorie, his reaſon, as though he had neuer been the man!

And how hard is it to auoid ſinne, when occaſion is at hand, and pleaſant opportunitie tempteth to ſinne? it is eaſier for the bird to goe by the net, then to breake the net: ſo it is eaſier for a man to auoide temptations, then to ouercome temptations: therefore GOD forbad Balaam, not onelyonly to curſe the people as Balak would hauehave him, but hee forbad him to goe with Balaks ſeruants, knowing that if he went with them, and ſaw the pompe of the Court, and heard the King himſelfe ſpeake vntounto him, and felt the tickling reward, it would ſtraine his conſcience, and make him doubt whether hee ſhould curſe or bleſſe.

Peter but warming himſelfe at Cayphas fire, was ouercome by a ſilly Damſell to doe that which hee neuer thought, euen to forſweare his Lord God: therefore Daniel would not eate of the kings meate, leaſt hee ſhould be tempted to the kings will, ſhewing vsus that there is no way to eſcape ſinne, but to auoid occaſion. Therefore Dauid prayeth, Turne away mine eyes from vanitie: as though his eyes would draw his heart, as the bait tilleth on the hooke. Noah thought to drinke, hee thought not to bee drunke: but as he which commeth to the fielde to ſound the trumpet, as ſlaine as ſoone as hee which commeth to fight: ſo the ſame wine diſtempereth Noah, which hath diſtempered ſo many ſince. Where he thought to take his reward, and taſte the fruite of his owne hands, God ſet an euerlaſting blot vponupon him, which ſtickes faſt till this day, like a barre in his armes, ſo long as the name of Noah is ſpoken of, that wee cannot reade of his vertue, but wee muſt reade of his ſinne: whereby euerie man is warned to receiue the gifts of God reuerently, to vſe them ſoberly, and to ſanctifie himſelfe, before hee reach forth his hand vntounto them, that they may comfort and profit vsus, with that ſecret bleſſing which God hath hid in them: or elſe euerything, the beſt giftes of God may hurt vsus, as the pleaſant wine ſtained and confounded the great Patriarch, when hee delighted too much in it, which hee might hauehave drunke as Chriſt did at his laſt ſupper, and this diſgrace had neuer beene written in his ſtorie: but GOD woulde hauehave a fearefull example like the pillar of ſalt, to ſtand before thoſe beaſtes, whoſe onelyonly ſtrife is to make tryall, who can quaffe deepeſt and ſhewe all their valiantneſſe in wine.

Becauſe there is ſuch warning before vsus, nowe wee hauehave the drunkard in ſchooling, I will ſpend the time that is left, to ſhewe you the deformitie of this ſinne. If any heare me which hauehave beene ouertaken with it, let them not maruell why hee cannot louelove his enemies, which loueth ſuch an enemie, as this, which leadeth till hee reeleth duls him till hee bee a foole, and ſtealeth away his ſenſe, his witt, his memorie, his health, his credite, his friends: and when ſhee hath ſtripped him as bare as Noah, then ſhee expoſeth him like Noah to Cham, and all that ſee him do mocke him: it is a wonder almoſt, that any man would be drunke that hath ſeene a drunkard before, ſwelling and puffing, and foming, and ſpuing, and groueling like abeaſt for who would bee like a beaſt for all the world? Looke vponupon the drunkard when his eyes ſtare, his mouth driuels, his tongue faulters, his face flames, his hands tremble, his feete reele: how vgly, how monſtrous, how loth ſome doth he ſeeme to thee? So lothſome doſt thou ſeeme to others when thou art in like taking.

And how lothſome then doſt thou ſeeme to God? Therefore the firſt lawe that Adam receiued of God, was abſtinence, which if hee had kept, hee had kept all vertues beſide, but intemperancie loſt all, In abſtinence the lawe came to Moſes, and hee faſted when he receiued it, to ſhew that they which receiued the word of God, receiue it ſoberly. A temperate man ſeldome ſinneth, becauſe the fleſh which doth tempt is mortified, leaſt it ſhould tempt but when the handmaide is aboue the miſtreſſe, and a man hath loſt the image of GOD, and ſcarſe retaineth the image of man, all his thoughts, and ſpeeches, and actions muſt needs bee ſinne, and nothing but ſinne, becauſe the band of vertue, ſobrietie, is broken, which kept all together: when didſt thou want diſcretion to conſider? when didſt thou want patience to forgiue: When didſt thou want continencie to refraine? When didſt thou want heart to pray, but when ſobrietie was fled away, and in temperancie filled her roome? If ſhame let to ſinne, it caſteth out ſhame: if feare let to ſinne, it caſteth out feare: if louelove let to ſinne, it expulſeth louelove, if knowledge let to ſinne, it expulſeth knowledge, like a couetous Landlord, which would hauehave all to himſelfe and dwell alone.

There is no ſinne, but hath ſome ſhew of vertue, onelyonly the ſinne of drunkenneſſe is like nothing but ſinne: there is no ſinne but although it hurt the Soule, it beautifieth the body, or promiſeth profit, or pleaſure, or glory, or ſomething to his ſeruants: onelyonly drunkenneſſe is ſo impudent, that it deſcrieth it ſelfe: ſo vnthankefull that it maketh no recompence: ſo noyſome that it conſumeth the body, which maketh ſinners ſpare, leſt they ſhould appeare to bee ſinners. EueryEvery ſinne defileth a man, but drunkenneſſe maketh him like a beaſt: eueryevery ſinne deſaceth a man, but drunkenneſſe taketh away the image of a man: eueryevery ſinne robbeth a man of ſome vertue, but drunkenneſſe ſtealeth away all vertues at once: eueryevery ſinne deſerueth puniſhment, but drunkenneſſe vpbraides a man, while the wine is in the ſtomacke: and though hee would diſſemble his drunkenneſſe, yet hee is not able to ſet a countenance of it, but the childe deſcrieth him, the foole knowes that hee is drunke, becauſe his face betrayeth him, like the leproſie which braſt out of the forhead: ſo worthily hath hee loſt the opinion of ſobrietie, which hath loſt it ſelfe. His ſonne thinkes himſelfe more maiſter now then his father: his ſeruant makes him a foole: his children leade him like a childe: his wife vſeth him like a ſeruant, and although his drunkenneſſe leaueth him when hee hath ſlept, yet no man ſeekes to him for counſell after, no man regards his word, no man reckons of his iudgement, no man is perſwaded by his counſell, no man accounts of his learning, no man hath any glory to accompany with him, but ſo ſoone as drunkenneſſe hath made him like a beaſt, eueryevery man abhorreth him like a beaſt, as they did Nabuchadnezar: the ſpirit flyeth from him leaſt it ſhould grieue it, his friendes goe away leaſt hee ſhould ſhame them, and no vertues dare come neere, leaſt he ſhould defile them.

How many things flie out when wine goes in? howe is it then that hee which loueth himſelfe, can bee ſo cruell to himſelfe, that hee ſhould louelove his life, and ſhorten his life? that hee ſhould louelove his health, and deſtroy his health? that he ſhould louelove his ſtrength, and weaken his ſtrength? that he ſhould louelove his wealth, and conſume his wealth? that he ſhould louelove his credit, and cracke his credit? that he ſhould louelove his vnderſtanding, and ouerturne his vnderſtanding? that he ſhould louelove his beautie, and deforme his beautie? the Poets neede faining no more, that men are transformed into beaſtes, for if they were liuing now, they ſhould ſee men like beaſts: ſome like Lyons, ſome like wolues, ſome like Foxes, ſome like Beares, ſome like Swine: who is the beaſt when the beaſtes ſatisfie nature, and man ſatisfieth appetite? when the beaſts keepe meaſure and man exceedes meaſure? when the beaſts are found labouring, and man found ſurfeiting, who is the beaſt? I hauehave read of a bird which hath the face of a man, but is ſo cruell of nature, that ſometime for hunger ſhee will ſet vponupon a man and ſlay him: after, when ſhee comes for thirſt vntounto the water to drinke, ſeeing the face in the water like the face of him whome ſhee deuoured, for greife that ſhee had killed one like her ſelfe, takes ſuch ſorrow, that ſhe neuer eateth nor drinketh after, but beates, and frets, & pines her ſelfe to death. What wilt thou doe then which haſt not ſlaine one like thy ſelfe, but thy ſelfe, thy very ſelfe with a cup of wine, and murdereſt ſo many vertues and graces in one houre?

As Eſau ſold his land and liuing for a meſſe of pottage, ſo the drunkard ſelleth his ſenſe: and wit, and memorie, and credit for a cup of wine. Thou haſt not murthered thy brother like Caine, but thou haſt murthered thy ſelfe like Iudas: as the Rachabites abſtaining from wine, as Ionadab bad them, obtained the bleſſing which God had appointed to the Iſraelites: ſo let vsus take heede, leaſt they which we account Idolaters, whileſt they faſt and watch, obtaine the bleſſing which God hath appointed for vsus (get away the bleſſings) while wee ſit downe to eate, and riſe to play. Therefore, as Chriſt ſayd, remember Lots wife, ſo I ſay, remember Let. one houre of drunkenneſſe did him more hurt, then all his enemies in Sodom: remember Noah one houre of drunkennes diſcouered that which was hid ſixe hundred yeares. Ten times more might be ſaid againſt this vice: but I hauehave ſaid enough to make you abhorre it, I hauehave had as much as I would.

Some goe about to excuſe Noah becauſe hee was an old man, and therefore might ſoone bee taken cupſhot: ſome becauſe the Wines were hotter in thoſe Countries, then they are with vsus, ſome becauſe of his chaunge of drinkes, which had not woonted himſelfe to Wine before: ſome becauſe as moſt men delight in that which by great labour they hauehave brought to paſſe of themſelues.

So no maruell though Noah had a longing to his owne grapes, following herein the example of a curious Cooke which doth ſup and ſup his broth, to taſte whether it bee well ſeaſoned, that hee may mend it if hee can, or mend the next: but as the Flie by often dallying with the candle, at laſt ſcorcheth her wings, with the flame, ſo taking, he was taken, and at laſt was drunke: yet this is imputed to him for his fault, that he was drunke, as the puniſhment which followes dooth witneſſe. Such is the prouidence of God, that his merciemercy might be glorified in all, hee hath concluded all vnderunder ſinne, and ſuffered the beſt to fal, that no man might truſt in his owne ſtrength, and that wee ſeeing their repentance, may learne to riſe againe, howe greiuous ſoeuer our ſinnes bee. If wee hauehave beene Idolaters, if adulterers, if perſecutors, if murmurers, if murtherers, if blaſphemers, if drunkards: Aaron, and Moſes, and Lot, and Abraham, and Dauid, and Salomon, and Peter, and Paul, and Noah, hauehave bin the like, who raigne now in the kingdome of Chriſt with his Angels, and ſo may wee, if we repent like them. Theſe examples, ſaith Paul, are not written for our imitation, but for our admonition.

Thus you hauehave ſeene Noah ſober, and Noah drunken whereby wee may ſee that a man may bee drunke with his owne wine, hee may ſurfet with his owne meates, he may luſt with his owne wife, hee may offend with his own gifts his owne honour may make him proud, his owne riches may make him couetous, his owne ſtrength may make him venturous, his owne wit may make him contentious: therefore as the childe pluckes out the ſting before hee takes the honey: ſo let eueryevery man, before hee receiues the gifts of God, ſit downe, and looke what baytes what ſnares, what temptations Sathan hath hid in them, and when he hath taken out the ſting, then eate the hony, and he ſhall vſe the bleſſings of Chriſt, as Chriſt did himſelfe.

FINIS.

End of the text · Henry Smith, Two Sermons of Jonahs Punishment (1607)