Six Sermons, Sermon 2
THE SECOND SERMON OF THE SONG OF OLD FATHER SIMEON.
Thy ſaluation, vvhichwhich thou haſt prepared before the face of all the people, a light to be reuealed to the Gentiles, and the glorie of thy people Iſraell.
THY ſaluation. This woord ſaluation is a ſweet word, & holds me to it like an Adamant, for when I thought to proceede, this word ſayd vntounto me, ſtay here, teach this and teach all, learne this and learne all, for it is the pith of all the mercies of God towards his children.
Chriſt is called ſaluation, becauſe no man ſhould deſpaire, and becauſe it is impoſſibl… to be ſaued without him, for ſaluation is onelyonly in him, Chriſt can do any thing but this, he cannot ſaue him that will not repēt. He is called the ſaluation of God, becauſe he came not from men, nor from Angels, nor by chance, but from God him ſelfe, and therefore his name was not giuen him after the maner of men, which was, that euerie father ſhould name his owne child, but ſo did not Ioſeph, for the Angel had giuen him Luke. 1. Luke 1. Mat. 2. Luke 2. Mat. 2. Luke 3. Mar. 1. Luke 4. 15. Iohn. 11. Mat. 27.direction for his name. The Virgine, the oracles, the babes, the ſhepherds, the ſtarre, the wiſe mē, the voyce of the cryer, the deuils, the leapers, the ſicke, the dead, the earthquake, the ſunne, the moone, & all the cr…atures do beare witneſſe vntounto the ſonne of God which is our ſaluation, he is called the ſaluation of God, becauſe he is a ſaluation according to Gods owne minde. He came not to bring eaſe and libertie, but he came to bring the ſpirituall ſword, and condemnation to all obſtinate ſinners, yet ſaluation to the penitent.
I ſhewed you howe many deſpiſed this iewell becauſe they knowe not what it is worth▪ how few Simeons there be in the Tē ple, how few Nathanaels, how few men that feare God, theſe plants grow not on euerie ground. Who would be vnthankfull if he knew what the Lord giues and what he forgiues, he giues the ſonne for the baſtard the Lord for the ſeruant, the righteous for ſinners, the innocent for the wicked, and the almightie Lord for the ſinfull ſonnes of mē. Do you not maruel how you can offend this Lord willingly, which hath done ſo much for you. Here I reprooue vnthankfulneſſe, ſecuritie, and negligence, ſtriuing as it were to crucifie Chriſt again, as the wicked Iewes did, who neuer proſpered ſince the time that they ſayd, his bloud be vponupon vsus and vponupon Mat. 27. 25our ſeed. They were not like Simeon, who as ſoone as he ſaw him embraced him, and reioyced ouer him. There is no ſhew of grace in thē which ſhew no liking of godlineſſe, neither in them ſelues nor in others: for this is the firſt part of our conuerſion, to louelove them that louelove God, and ſo they are drawne to the Sonne. No man will build an Arke vntill the …loud come, no man will ſeeke for Gen. 7.corne vntill the famine come, and ſcarſe Lot Gen. 42. Gen. 19…will be gone out of Sodome before the time of execution of Gods wrath do come vponupon them. We preach vntounto you and call vponupon you, we hauehave euen wearied our ſelues among you, we hauehave reproued you for ſin, and we muſt ſtill reproue you vntill you amend: now therefore if there be anie grace in you, if ye hauehave anie knowledge, any feare of God in you, if you hauehave anie goodneſſe in you, if you hauehave anie leaſure to be ſaued, turne backe now from doing euil, come out of hell, and plucke your limbes out of the clouches of the ſerpent, for verily we hauehave not done ſo well in this citie as the Niniuits did for all the preaching and teaching we hauehave had. For who hath determined in his heart to amend his life? who hath left his pride? who hath reſtored that which he hath taken by extortion, vſurie, & wrong? ſurely they that hauehave done thus are monſters, I can not ſee him, he walketh inuiſible and can not be found. The heauens trembled at the death of Chriſt, the ſunne did hide his face, the earth quaked, the vaile of the Temple Mat. 27. 45 51. 52. 53.rent in ſunder, the dead bodies roſe out of their graues, and all this was to ſhew, that the Prince of the world ſuffered violence, & that the Lord of life ſuffred death for the rā ſome of vsus, and all whatſoeuer throughout the world that do beleeue the Goſpell, and liue in obedience, and that he ſuffering for ſinfull and wretched man, was a conquerer ouer hell and all euill, and had ouercome death. The Scribes are againſt him, the Phariſies were againſt him, the rulers bande themſelues againſt him, the atheiſts againſt him, and all the ſpitefull and enuious Iewes againſt him, whoſe birth was glorious, whoſe life was famous, and whoſe death was meritorious, but God was with him and in him, by which power he hath ouercome them all.
Which thou haſt prepared before the face of all people. &c.
I thought when firſt I began this ſong to end it in foure or fiue ſermons, and I know not what keepes me from it ſo long, but if it be as pleaſant to you as it is to me, you will not be wearie of it though I go forward but like a ſnaile, but hereafter I will go faſter, & take more, and giuegive you the beſt thereof. Let vsus proceede.
Which thou haſt prepared before the face of all people. &c.
He ſpeakes this to the ende that the eyes of all mankind may be fixed vponupon him, as the eyes of all Iſraell were fixed vponupon the Braſen ſerpent in the wilderneſſe, that when Num. 21.they be ſtinged with the ſting of that firie ſerpent which deceiued our forefathers, they may flie vntounto him for helpe leſt they periſh in their ſinne, and their bloud be on their owne heads.
Dauid being to encounter with Goliah, 1. Sam. 17.Saule tooke and put on his harneſſe, but he could not weare it, it was too heauie for his litle bodie, therefore he tooke nothing but a ſtaffe and a few ſtones in a ſcrip, and ſo Dauid ſlue the pride of the Philiſtines & the feare of Iſraell. And euen thus the Lord ſet his Sonne to fight with the Prince of this world, not with ſwords and targets, bowes and billes, but with the word and ſpirit of God, with the which he hath ouercome, and through him we alſo hauehave the victorie, and for this cauſe hath he bene prepared, that all people might hauehave cauſe to reioyce in him.
Which thou haſt prepared.
He was prepared long ago, as it doth moſt plainly appeare, for the Virgine which bare him, the place of his birth, the poore eſtate wherein it was, his miracles, his Apoſtles, his torments, his croſſe, his death, his reſurrection, & his aſcenſiō into heauē, al theſe were foreſhewed and foretold long before they came to paſſe. Therefore ſome ſayd, who is this that is ſo often ſpoken of by the Prophets? who is this that can do many miracles that the Scribes and Phariſies cannot do? Luke. 4. 7. Iohn 11. Luke 8. Mat. 27. Iohn 10. Mar. 6.that can raiſe the dead, that can ceaſſe the windes, calme the waters, at whoſe ſuffering the earth quaked, the ſunne hid his face, darkeneſſe came ouer all, and being dead, roſe againe by his owne power, and aſcended into heauen in the ſight of a great multitude. How can it be then but it muſt be known before the face of all people, which was ſo manifeſt by dreames, by viſions, by oracles, by power, by authoritie, & eueryevery thing had a tong to ſpeake for God. Euerie thing was prepared for him before he came to be reuealed, he came not in the beginning, nor in the ending, he came not in the ending, that we which come after him might long for his ſecond comming. He came not in the beginning, becauſe that ſuch a Prince as he ſhould hauehave manie banners and triumphs before him. He came not in the beginning, becauſe the eyes of faith ſhould not be daſeled in him, and leſt they ſhould forget him, and his comming ſo long ſince which liued in the latter ages, euen as you forget that which I hauehave ſayd as ſoone as you are gone hence. He came not in the beginning, becauſe if he had come before man had ſinned, man would hauehave acknowledged no need of a phiſitian, but when man had ſinned, that he might feele the ſmart of ſinne, therfore he came not then, for when they were caſt out of Paradice, they ran vntounto Chriſt as the Iſraelites did to the ſerpent. He came not in the beginning but in the perfect age of the world, to ſhewe that he brought with him perfection, perfect ioy, perfect peace, perfect wiſedome, perfect righteouſneſſe, perfect iuſtice, perfect truth, ſignifying therby that notwithſtanding he came in the perfect age thereof, yet he found all things vnperfect.
The Iewes thought that he ſhould come like ſome great Prince, with pōpe & glorie, which was a carnal conceipt, for herein they were maruelouſly deceiued, his father was but a poore carpenter, and his mother but a ſimple woman, and he a ſillie babe wrapt in clouts. Then ought not we to reuerence our Lord and to praiſe his name, for that he became ſo humble for vsus moſt vile wretches that are worthie of nothing? and yet we ſee how cruelly they dealt with this bleſſed one which came to ſaue them. Ignorance ſate in the chaire, deceipt gaue the ſentence, and crueltie executed him, with the moſt painfull & ſhamefull death of the croſſe. O that your eyes do not daſell, & your eares tingle, and your hearts maruell at this dealing of theirs to our louing Sauiour which came to ſaue them if they would, and now ſee that he will abaſe him ſelf for our ſakes euen to the vttermoſt, ô wonderfull thing to thinke of. If you would marke I would make you in louelove with him before I hauehave done with you, I ſay vntounto all thoſe that come hither to be edified, take your fill of pleaſure, enter into Paradice, lift vp your eyes, ſtretch foorth your hands, and eate your fill of the tree of life, and the Lord will go home with you, imbrace him and kiſſe him, entertaine him well, and he will dwell with you for euer. But you that come hither for faſhions ſake, either to ſee or beſeene, to finde fault with ſomewhat, or to make an hypocritical ſhew of godlineſſe where there is none. I tell you that comfort ſhall ſhake hands with you at the dore, marke it, and you ſhall ſee that my wordes are true. Shewe me what it is that is better then ſaluation. I would hauehave none of you to be damned if I might preuent it, nor ſo much as a peece of you to be giuen to Sathan, therefore I would I knew that ſtone that would kill Goliah, for I would ſtrike it with all my might into his temples. If you will, you may be ſaued, and the Lord will one day put thoſe words in my mouth that will touch your hearts. Therefore now ariſe, kiſſe and imbrace the ſweet babe Ieſus, and then afterward frame your ſelues to obey him; for then the Lord will knocke at your hearts, and if ye will let him in, he wil teach you all things. The Lord came not in the beginning nor in the ending, but he came in the middle age of the world, to ſhew that if it will not learne now, it will neuer learne to come vntounto God by repentance & amēdment, that they may learn to kiſſe the ſonne Pſal. 2.leſt he be angrie, and ſo they periſh in his wrath like Sodome. He came in the middle age of the world, to ſhew that he was indifferent for the world, to giuegive light and life vntounto all that returne vntounto him, for God reſpecteth Act. 10.no perſons, but euerie man of what nation or countrey ſoeuer he be, that feareth God and worketh righteouſneſſe is accepted of him and he will fulfill their ioyes through Chriſt, yet not when we will, but according to his owne good pleaſure, & whē he thinketh good. Therefore ſtay Daniell, thou ſhalt hauehave thy diner anon, the Angell and Habacuc are about it. Stay Helias, anon 1. Kings 17. Exod. 14.the rauens will bring thee meate, and thou ſhalt hauehave enough. Anon Moſes will deliuer Iſraell. So ſaluation is alreadie prepared of God, and hath bene long ſince with fulneſſe, knowledge, and all excellent gifts, and he will giuegive them to vsus when he ſeeth good, but we like whining children, that will not ſtay till their milke be cold, but would hauehave it though they be ſcalded with it: ſo we would hauehave the knowledge of God and libertie before we know how to vſe it. We would know the high myſteries and deepe counſels of God before we know our ſelues, we would hauehave the libertie of the Goſpdll, when we know no way how to vſe it but in ſecuritie. But the Lord, he will wiſely giuegive vntounto vsus as it were our bellies full when he ſeeth it good, and when heſeeth vsus ready for it, who knoweth our hearts better then we ourſelues.
A light to be reuealed to the Gentilos, and the glorie of thy people Iſraell.
You hauehave heard Simeon ſhewing the cauſe why the Sonne was ſent frō the Father, why he became man which raigned before in Paradice. What moued God to leaue his ioy and his bliſſe, and ſuffer more then all the world could ſuffer together? A great cauſe it is that would make a king leaue his kingdome and fal to beggerie. A great and wonderfull cauſe it was that made Iehouah to come downe from heauen to ſuffer miſerie vponupon the earth. Two cauſes Simeon ſheweth why this Meſſias came from heauen. The firſt, that he might enlighten the Gentiles, which ſate in darkneſſe, and the ſecond, that he might be the glorie of Iſraell, which gloried in their ſacrifices & in their ceremonies, and ſo had no glorie before he came, but were like the Moone when the Sunne doth ſhine vponupon it, or like Rachel which deſpiſed Lea and became barren. And they deſpiſed Gen. 19.the Gentils light, like that ſonne which was angrie becauſe his loſt brother came home Luke 15.againe, or like thoſe labourers which checked the Lord of the vineyard, becauſe he gaue vntounto the other labourers more then he Mat. 20.gaue vntounto them. But the Gentiles are like Gen. 29.Lea, who being deſpiſed became frutefull. Simeon reioyced in Chriſt, not onelyonly for that he was the glorie of Iſraell, but alſo for that he was the light of the Gentiles. Shall the head be ſorowfull becauſe the hand is well? nay rather the hand ſhould be glad becauſe the head is well, and the head becauſe the hand is well. The father ſhould be glad becauſe his ſonne is ſtronger then himſelfe, the mother ſhould be glad becauſe her daughter is wiſer then her ſelfe, the brother ſhould be glad becauſe his brother is richer then him ſelfe, the miſtreſſe ſhould reioyce becauſe her mayd is a better houſwife then her ſelfe. But we enuie our brethren and our neighbours, becauſe they are better then we, and becauſe God hath bleſſed them with temporall or ſpiritual things aboue vsus: if we ſee that they hauehave learning, then we enuy them for their learning, if he hauehave more gifts, we enuie him for his giftes, if he hauehave more knowledge we enuie him for his knowledge, if he hauehave more zeale we enuie him for his zeale, if he hauehave more riches we enuy him for his riches, and how can we reioyce when eueryevery bodies good is our euill, and euerie bodies ioy is our ſorow? But fixe your eyes vponupon Chriſt alone, and he will fulfill your ioy, if you looke not backe to Sodome like Lots wife. If you louelove ioy and gladneſſe, Gen. 19.Chriſt is ioy & gladneſſe, if thou louelove comfort, why Chriſt is the comforter of all that beare his croſſe, if thou louelove life, Chriſt is eternall life, if thou louelove peace, Chriſt is peace, if thou louelove riches, Chriſt is full of heauenly riches, and full of liberalitie to beſtow them vponupon all ſuch as louelove God: ſo Chriſt is all in all vntounto the godly, & they hauehave more ioy in Chriſt alwayes and in all things, then the richeſt, and glorious, and ſumptuous Prince in the world, then Salomō him ſelfe had in worldly riches, honors, pleaſures, eaſe or felicitie. For the wicked which put their truſt in riches, & make thē gods of gold and money, eaſe and pleaſures, though they do all that they can to fulfil their luſts, and take neuer ſo much pleaſures, and be neuer ſo merrie, yet they can hauehave no true ioy, nor no peace of conſcience, for all the peace, the mirth & ſport they hauehave, is but deceipt, all falſe and indurable, like the graſſe, greene in the morning and withered ere night. But when the Lord doth knocke at their hearts, and ſtrike them with a feeling of their horrible tranſgreſſions, as no doubt he wil, then they are all in a maze, and they can hauehave no Iſa 48. and 58.ioy, no peace, no reſt, but they may ſay, in laughter my ſoule is ſorowfull, in eaſe my ſoule hath trouble, in mirth mone, in riches pouertie, in glorie ſhame, in life my ſoule is euen dead, in plentie my ſoule wanteth all things wherein it ſhould reioyce, it is deſtitute of all comfort, and poſſeſſed with all ſlauiſh feares like Cain, who being Lord of Gen. 4.all the earth, yet had no ioy in it when God had once forſaken him. Likewiſe Saul whē 1. Sam. 16.God had forſaken him, he had no ioy of all his kingdome nor of all his riches, and then who had more ioy Saule the king or Dauid the ſubiect? So then we ſee that perfect ioy can be had in nothing but in God and in Ieſus Chriſt. Wherefore as by the ſtreame you may be led to the fountaine, euen ſo let the ioy and peace of this life ſerue to lea…e vsus to God which is perfect ioy and peace, & there reſt, like the wiſe men which were guided by the ſtarre, to come to the true ſonne of grace Ieſus Chriſt when he was borne: and if we reſt not in him when we hauehave found him there is no reſt for vsus, but like the reſtleſſe doue which fluttereth about & findeth no reſt any way til ſhe returned to the Ark, but we ſeeme as though we ſought him and found him, when as we do but play the hypocrite. Salomon ſaith that the wayes of a whore are proſperitie and welfare, for ſhe euer putteth on a vizard that ſhe might not be knowne to be ſo vile as ſhe is: ſo vnderunder the colour of goodneſſe euill is alwayes l… king. Therefore Chriſt is called the light, becauſe that we ſhould leaue our fooliſhnes ſeeing light is come, and that we ſhould forſake all our lights which are but darkneſſe, and … vntounto his light which is the true light indeed. He came to lighten the Gentiles, and they receiued him with thankfulneſſe, of whom there was no hope of goodneſſe left. Who would ſuppoſe that the barren woman ſhould become frutefull, or the prodigall ſonne returne home againe? It is like as if an owle ſhould be conuerted to ſee light, or as if the ſtreame ſhould returne into the fountaine, or as if an old man ſhould become yong againe.
A light to be … to the Gentiles.
To be reuealed not yet reuealed, the Iewes muſt firſt reiect him before the Gentiles receiue him and when the Iewes did oppreſſe him, condemne him, and crucifie him, then were his armes ſpred vntounto the whole world. When the gueſts would not come, then he ſendeth into the high wayes to compell others that would come willingly vntounto it. Luk. 14. 23.Comfort is on foote, and that which will come ſhall come, &c. The Queene of Saba Mat. 12.came from the vttermoſt part of the earth to heare Salomons wiſedome, and the wiſe men came from the Eaſt to ſee Ieſus Chriſt, Mat. 2.but we may ſay, the Lord was here by in the Temple and I was in my ſhop, ſelling and buying lying, deceiuing & ſwearing. Well, when he comes backe againe I will be better acquainted with him: and ſo we eſteeme not of his preſence in any reuerent ſort. The Sunamite ſayd, Let vsus build a chamber for 2. Kin. 4. 10.the man of God, then we ſhould build an houſe. Zacheus did climbe vp into a tree to Luke 19.ſee his ſauiour, and the Lord ſeeing his diligence called him, Zaoheus come downe, for I will dine at thy houſe this day, & that was a ioyfull day with Zaoheus, for then ſaluatiō came into his houſe and vponupon al his family: he gaue the Lord a feaſt, and the Lord made him a farre better feaſt of peace, a feaſt of ioy, a feaſt of heauenly things, and ſo for his zeale and indeuor to ſee Chriſt bodily, he ſhewed him ſelfe vntounto him ſpiritually, euen to his hearts deſire. To be reuealed.
HaueHave an eye to the future tenſe, that which 1. Kings 3. 12. 11. Iud. 13. & 15. and 16. Luke 6. Act. 1. Act. 9. Mat. 26. Act. 4. Act. 7.is not ſhall be. As for example, Salomon was wiſe but he is fooliſh, Sampſon was ſtrong, but he is weake, Iudas was a preacher but he is a reprobate, Paule was a perſecutor, but he is a preacher, Peter was a denier of Chriſt, but now he is a bold profeſſor of Chriſt, Moſes was learned in the wiſedome of the Egyptians, but now he is learned in the wiſdome of God, by which the wiſdome of the Egyptians is made but meere fooliſhneſſe in the ſight of God. Other wiſe men, as heathen Philoſophers, Plato, Ariſtotle, Cato, Crates, and ſuch like, theſe were counted verie wiſe men in the ſight of the world, yet theſe were Gentiles that wrote ſo manie …ookes full of wiſedome, and all ſo adorned with notable ſentences & wittie ſayings, that one would thinke all wiſdome were buried with them, ſo famous were they, and ſo full of earthly vnderſtanding, teaching maners, counſels and pollicies: yet for my part I hauehave neither ſeene nor heard of any ſuch being wiſe in worldly things and without the wiſdome of God, but that they hauehave committed ſome notorious fooliſhneſſe in the ſight of all men, like Achitophel, of whom we reade 2. Sam. 17.that he was ſo wiſe a counſeller, and yet ſee the end of him, he hanged him ſelfe, and all for want of the knowledge of God. It were better therefore for him to hauehave had more wiſedome and leſſe wit. Crates, Ariſtotle & Plato & all the reſt of the wiſe Philoſophers hauehave either poyſoned, burned, or drowned them ſelues, and ſo we ſee that the ende of worldly wiſdome is meere fooliſhneſſe, and 1. Cor. 1. 20the fooliſh hauehave more peace then the wiſe: for their wiſedome without the feare of God doth thē no more good, then the Arke did to the Philiſtines, which did nothing but I…d. 5.torment them, becauſe they knew not how to vſe it, and therefore vnreuerently abuſed it. For if your wiſedome conſiſt in eloquēce of words, in profunditie of wit, to gain craftily and ſpend warily, to inuent lawes, to expound riddles and interpret dreames, to tell fortunes, and prophecie of matters by learning, all theſe without the feare of God do vsus no more good then their wit did theſe Philoſophers, which notwithſtanding ſate in darknes. And I am afrayd though Chriſt brought light vntounto the Gentiles, yet it may be ſayd, that the Gentils ſit in darkneſſe ſtil, ſauing a fewe Leuites ſcattered vponupon the mountaines, for whoſe ſake Sodome is ſpared. And becauſe thoſe had not the knowledge of God, therfore they worſhipped Mars & Cupid, ſunne and moone, beaſts & ſerpēts: ſo the Philiſtines worſhipped Dagō, Iud. 5. Act. 19.the Epheſians worſhipped Diana, the Aſſyrians Neſroch, the Iſraelites worſhipped a calf, Ieroboā worſhipped Belzebub, the Moabites worſhipped Chamos, the Samaritanes did worſhip vntounto Baall: ſo the truth ſeemeth falſhood, and error ſeemeth truth. As for example, that the world ſhould be made of nothing, that the word became fleſh, that God and man was ioyned together in one bodie, then one man may be righteous in the righteouſnes of another which is Chriſt, and that the dead ſhall riſe againe, theſe ſeemed fooliſhneſſe vntounto the Gentiles, neither could they beleeue them. No more can ſome Gentiles amongſt vsus at this day, which are but naturall men, therefore they do not beleeue them: for when they profeſſed them ſelues to be wiſe they became fools, ſaith the holy Ghoſt.
So then we ſee nowe what Chriſt hath Rom. 2.done for vsus, he hath bounde that ſerpent, which hath ſowen all the tares, ſo that the deuill is faine for want of better lodging, to enter into ſwine.
Heretofore, whereas one followed God a thouſand folowed Baall, but now kings & Princes lift vp their heads, deſiring Chriſt to raigne with them and in them. Heretofore we made our ſelues like the wounded man, we were ſpoyled, we were ſtript naked, and we were bathed in our bloud, being full of wounds, but now Chriſt hath furniſhed vsus, he hath waſhed vsus, he hath clothed vsus, & we are now become true Iſraelites: we which were the vile and wild oliues, he hath grafted vp vponupon the true oliue, and planted vsus in a frutefull ſoile. And what cauſe can we ſhew for this but onelyonly merciemercy? For heretofore we were called fooliſh, but the Lord hath made vsus wiſe according to the wiſedome of God in theſe dayes by his ſpirit: but if you deſerue to be called the fooliſh nation again, then ye are moſt vnhappie and moſt curſed. So now we hauehave heard that the Lord doth …eueale all his counſels vntounto his Prophets, and how the glory of Iſraell is now reuealed to be the light of the Gentiles. And you hauehave heard the cauſe why: becauſe the Jewes reiected their owne ſaluation. You hauehave heard that the cauſe was onelyonly his merciemercy & his louelove, becauſe mercy can not containe it ſelfe within Ieruſalem.
A light to be reuealed to the Gentiles, and the glorie of thy people Iſraell.
You hauehave heard why Chriſt is called light, why he is called the light of the Gentils, why the Lord did change a curſe vntounto a bleſſing, & why the Gentils did chāge darkneſſe for light, and a thouſand gods for one true God. Then the Gentiles receiued more grace then they deſired, for the Lord came vncalled into their houſes, and made a feaſt vntounto them in their owne houſes. The light of the Gentiles is our light, your light, and my light: Chriſt is our grace, your grace, & my grace, and Chriſt is our ſaluation, your ſaluation, and my ſaluation. He came vntounto the Iewes, & for the Iewes, and yet his comming vntounto the Gentiles was better then to the Iewes. He came into the world when the world did abound in all wickedneſſe, and ſaued vsus when we moſt deſerued wrath. Wonder at this you that wonder at nothing, that the Lord would come to bring ſaluation, to redeeme our loſt ſoules, euen as it were againſt our willes: ſo that now we would not be as we were for a thouſand worlds. I ſhewed the blindneſſe of the Iewes, who hauing heard of their reiection, and of our conuerſion, & yet vnderſtood it not, neither ſought to preuēt Gods wrath in reiecting of them. Therefore the rocke which ſhould hauehave ſaued them, did ſhiuer them in peeces: wherin was ſhewed their wonderful blockiſhneſſe, hauing it ſo oftē foretold by their Ptophets, figured in their Law, ſhadowed in their ſacrifices, and read in their churches from Saboth to Saboth. EueryEvery thing that commeth to paſſe in churches, in common weales, in cities, in countreys, in kingdomes, and in prou…ces, theſe are all foretold in the ſcriptures, and yet none do vnderſtand it, ſauing a few choſen ones whom God loueth. For, the comming of Antichriſt, the ouerthrow of kingdomes, the darkneſſe of Poperie, the light of the Goſpell, the conuerſion of the Gentiles, and the reiecting of the Iewes, all theſe are ſet downe in the ſcriptures, and yet we can not vnderſtand it, though we heare it day by day, becauſe we do not giuegive our minds to vnderſtanding. Such hearers ſhall ſtand in a maze before the righteous & terrible throne of God: the dead ſhall riſe, the trumpe ſhall blow, and all the world ſhal be in an vprore, and they ſhall ſtand quaking, when their hearing without profiting ſhall be layd to their charge, and they ſhall ſay, ô we hauehave knowne no ſuch things: but ſurely if the Iewes could come out of hell, they wold admoniſh vsus to take better heed how we heare: for we heare as though we did not heare at all, our minds are otherwiſe occupied. Now when we ſee any thing come come to paſſe as it is foretold in the Scriptures, then we muſt ſay as Chriſt ſayd, this prophecie is fulfilled, for all things that are written are come to ſcriptum eſt & factum eſt, that is, as ſure as it is written, ſo ſurely doth it come to paſſe. It prophecieth nothing but that which truely is fulfilled in due time, and the more often it ſpeakes of a thing, the more certaine, the more excellent, and the more to be beleeued it is. Like a iewell that is beſet with pearle, ſo is our calling ordained with ſcriptures for ſo doth God tender our calling, which is ſo often in his mouth, and we ſo often in his remembrance, that he ſpeaketh of vsus in eueryevery book throughout the whole ſcriptures, like a kind ſpouſe whoſe louelove is in a ſtraunge countrey, and he delighteth him ſelfe with thoughts and meditations of her: ſo he did long vntil the Gentiles were come to him againe, like the prodigall child, whoſe father did long Luke 15.vntill he had imbraced him. When ſhal my prodigall ſonne come home againe ſaith he? I will put my beſt garment on his backe, & my gold ring vponupon his finger, and his fare ſhall be the daintieſt morſel. And thus God longeth for our ſaluation, and he knocketh at our doores, Is faith here? is louelove here? is one called the feare of God in this place? And as louelove maketh louers ſometime to ſpeake plainly and familiarly one to another, ſometime by darke ſpeeches and riddles, ſometime by letters, ſometime by dumbe ſhewes and ſignes, and ſometime to hide them ſelues one from another: ſo our God ſpeaketh ſometimes playnely vntounto his Church, ſometime darkely and myſtically, ſomtime he turneth his face frō his Church and deare ſpouſe, as though he would not ſpeake vntounto her for louelove as appeareth in the booke of the Canticles.
The firſt type or figure was Caine and Certain types & figures of the electiō of the Gentiles and the reiection of the Iews, which here he rehearſ…d for the confirmation of this doctrine. Gen. 4.Abell, Caine was the eldeſt ſonne of Adam, and Abell the yonger, yet God loued Abell and accepted his ſacrifices, but God reiected Caine for his wickedneſſe, and he became a reprobate: euen ſo doth God, he reiecteth the Iewes which were the eldeſt ſonne, the true oliue, and the ſeede of promiſe, and Gods deare children if the… had continued in obedience, and he taketh vsus being but the yongeſt ſonne, the wyld oliue, and maketh vsus children by adoption vntounto him, only of his meere merciemercy without anie other cauſe.
The 2. example was Sem & Iaphet, both Gen. 9.which were Noahs ſons, Sem was the firſt ſon & Iaphet the third & yōgeſt, & of this Iaphet came the Gentiles: of him ſaid Noah, God perſwade Iaphet that he may dwell in the tēts of Sem, that is, that they may be vnited together, as we ſee it is come to paſſe. Other ſheepe I hauehave ſaith Chriſt, which are not of this fold, them alſo will I bring, & they ſhal heare my voyce, & there ſhall be one ſheepe fold and one ſhepherd.Iohn 10.
The third type or figure of Chriſt was Gen. 21.Iſmael and Iſaac, both the ſonnes of Abraham: Iſmaell was the eldeſt, Iſaac the yonger yet Iſaac was choſen of God & a figure of Chriſt at that time when he went to hauehave bene offered as a ſweet ſacrifice at Gods cō mandement. And Iſmael his eldeſt brother was a mocker of his brother, and therfore he was put away, and the Lord was not with Gen. 22.him.
The fourth type or figure was Iacob and Gen. 25.Eſau, both ſonnes to Iſaac: Eſau was the elder brother and Iacob the yonger, yet God loued Iacob and hated Eſau, becauſe Eſau contemned his birthright, and ſold it to Iacob for a meſſe of pottage, and therefore Iacob ſtole the bleſſing from him: ſo God bleſſed Iacob, but he curſed Eſau, whereby is ſhewed that the Lord did for the contempt of the Iewes, take away their birthright and their bleſſing, and hath giuen it vntounto vsus.
The fift type of figure was Lea, which Gen. 29.was ſquint eyed, and was deſpiſed, becauſe ſhe was not ſo faire and ſo well fauoured as her ſiſter Rachell, and yet the Lord made her frutefull and Rachell barren: ſo we being deſpiſed for our barrenneſſe in all goodnes, yet the Lord in merciemercy made vsus fruteful and reuiued vsus.
The ſixt figure was Manaſſes & Ephraim Gen. 48.the two ſonnes of Ioſeph, Manaſſes was the eldeſt, and Ephram was the yongeſt. Both of them Ioſeph hauing brought to Iacob his father that he might bleſſe them, he tooke Manaſſes and put him towards Iacobs right hand, that he might bleſſe him firſt & more plentifully, and he tooke Ephraim and put him towardes Iacobs left hand. But Iacob ſtretched out his right hand, and layd it on Ephraims head which was the yonger, and his left hand vponupon Manaſſes, directing his hands ſo of purpoſe, for Manaſſes was the elder of them both. Thus the Lord bleſſed vsus when there was no hope left for vsus.
The ſeuenth figure was Rahab a harlot Ioſua 2.in Iericho, who was a Gentile, yet her heart was touched ſo, that ſhe receiued and entertained the ſpies that Iſraell ſent, and in the time of danger hid them, that they ſhould take no harme, ſignifying thereby, that the Gentiles ſhould receiue & imbrace the true Iſraelites and meſſengers of the Goſpel, and keepe them as ſafely, and defend them as diligently as Rahab did the ſpies of Iſraell.
The eight figure was Ruth a Moabite, of her Chriſt Ieſus vouchſafed to come as Ruth. 4.concerning the fleſh, to ſhew that he came not onelyonly of the Iewes and for the Iewes, but alſo of and for the Gentiles, which were the loſt ſheepe, vnhoped for, being ſtrangers frō the couenant.
The ninth figure was Sampſon, who being a Iewe, would needs marrie with a Gentile, Iudg. 14.ſignifying that Chriſt Ieſus would alſo marrie with the Gentiles, as he did with the Iewes.
The tenth figure was Salomon, who married Pharaos daughter which was an Egyptian 1. Kings 11.and Gentile, ſignifying thereby that Chriſt would take him a ſpouſe among the Gentiles to marrie with him ſelfe as Dauid Pſal. 45.in the Pſalmes declareth.
The eleuenth figure was Naaman the Syrian, whoſe leproſie is turned vponupon Gehezie, the leproſie of an heathen and ignorant mā turned vponupon an Iſraelite, and one that had the knowledge of God, being the ſeruant of a Prophet, ſignifying that our leproſie of ſinne and ignorance ſhould be turned from vsus vponupon the Iewes, who had the knowledge of the law of God, but eſteemed it not, but were vnthankfull for it. Manie like examples there are in the new Teſtament: like as the Cherubins, though ſeuered in ſūder, yet looked one towards another, and both vponupon the merciemercy ſeate: ſo the old Teſtament and the new looke looke one towards another & yet point at one and the ſame thing.
The firſt type or figure in the new Teſtament Matt. 2.was the wiſe men, which were the firſt fruits of the Gentiles, and came from the Eaſt, being guided by a ſtarre: ſignifying that by the guiding of the worde and ſpirit of God, the Gentiles ſhould come from all the places of the world to imbrace Chriſt Ieſus with ioy.
The ſecond Type or figure was Chriſt Matt. 2himſelfe, his going into Egypt, ſignifying thereby that he ſhould go from the Iewes to the Gentiles, becauſe the Iewes refuſed him through vnbeleefe, abundance of wickedneſſe, and want of reformation: ſo we ſee that nothing can driue awaite Chriſt but ſinne.
The third Type was Chriſt whipping Mat. 21. 12the Iewes out of the temple, ſhewing thereby that the Iewes ſhould be whipped or caſt out of the ſpiritual temple, & the gentiles ſhould occupie it. This beloued, belongeth vntounto vsus, vntounto whom the Lord ſo wonderfully hath made his light to ſhine.
The fourth figure is the parable of the vineyard, which was taken from them that Mat. 21. …erſ. 33.poſſeſſed it, and giuen to them that ſhould bring forth the fruits therof, and yeeld better increaſe vntounto the Lord of the Vineyard.
The fift figure was the parable of the two Mat. 22. verſ. 18.ſonnes that were bidden to go and worke in their fathers vineyard, of whom the firſt ſaid he would and did not: the ſecond ſaid he would not, and did repent, and went to labor in the vineyard: the firſt ſignified the Iewes, which made many vowes with ſuch a ſhew of godlineſſe which was but hypocriſie, whom the Lord reiected and caſt off, and ſaid, that the publicanes and ſinners ſhould ſtand in iudgement to condemne the greateſt of them.
The ſixt figure, was the feaſt that the Mat. 22. 2.Lord made vntounto the diſobedient gueſtes which the Lord inuited to his banket, and was onelyonly ordained for them, and promiſed to come vntounto it, and yet refuſed and would not come, but alledged ſlieght excuſes taken from their louelove of earthlie and tranſitorie things aboue God. Therefore the Lord ſent into the hie waies to call and compell the Gentiles to come, which came though they left their wedding garments behind them.
The 7. Tipe or figure was the viſion of Acts. 10.Peter in Ioppa, when he was on the top of the houſe, where he ſaw the veſſel come downe that had in it all maner of foure footed beaſts of the earth, and wilde beaſts, and foules of the aire, and creeping things, where alſo the voice ſaid vntounto him, Ariſe Peter, kill and eat: wherein the Lord ſhewed vntounto him, that he ſhould count no man vncleane, although the Gentiles then were counted vncleane, as were the vncleane beaſts ſet downe in the law of God, and therefore when Peter was ſent for to Cornelius houſe, he ſaid, Of a truth I perceiue verſ. 34.that God hath no reſpect of perſons, but in euerie nation he that feareth God, and worketh righteouſneſſe is accepted of him. Manie other examples of our calling, as the ſtraied ſheepe, the loſt groate, the prodigall ſonne, and Chriſt eating with publicanes and ſinners, which when we reade we ſhould caſt our figure and ſaie, of whom is this ſpoken? of the gentiles? then it is of me, for I am a gentile. But am I conuerted? If I be not thē hauehave I not fulfilled this propheſie, therfore let vsus ſtriue to do well, and to mortifie and ſubdue ſinne which dwelleth in our mortall bodies: for none but the valiant can enter into the kingdome of heauen.
Nowe all theſe prophecies are fulfilled, the blind ſee, the lame go, the dumb ſpeake, the deafe heare, the maimed worke, the deade are quickned, the leapers are cleanſed, and the poore receiue the Goſpel. Therefore who will diſpaire, and ſay, light is not reuealed vntounto me, when as he ſeeth it to be reuealed vntounto whole nations? And ſo ſolemne is our calling, as that in ſo manie places of the ſcripture it is foretold, whereby we ſee how dearely the Lord tendereth our ſaluation: like as a kind ſpouſe which was longed for while ſhe was in a ſtrange countrie: ſo Chriſt longed for the gentiles, till they came home againe vntounto him. Therefore let vsus now conſider what he giueth vsus, namely righteouſneſſe, and ſaluation, firſt righteouſneſſe, then ſaluation: firſt repentance, and then forgiueneſſe of ſinnes, the ſunne of the goſpel, leaſt we ſhould ſee heauen in hell, and light in darkneſſe, and ioy in anguiſhes.
Let vsus not contemne our light, or grow careleſſe of it: let vsus not build with one hand & ouerthrow with the other by prophaneſſe, like thoſe men which while they ſurfetted at their gluttonous tables, did call vponupon God for health. Chriſt is not receyued with the hand, if the father offering a gift do ſee the ſonne ſtretch foorth his left hand, he will withdraw his gift from him. I ſay let vsus not contemne our light as the Iewes contemned their glorie. For what is light to him that will ſhut his eies againſt it? What is this light? It is ſuch a glorious light, and ſuch an excellent reuelation, that great and mightie kings hauehave earneſtly deſired to ſee, and princes hauehave laid downe their crownes to reueale it. Let vsus embrace this light, Let vsus take & put on the wedding garment, and go to the banket, vntounto which a thouſand meſſengers hauehave inuited vsus, and do alledge none excuſes, I hauehave married a wife, I hauehave bought oxen, I go to ſee a farme, Mat. 22.&c. and therefore I cannot come, neither will I come. Well do ſo, if that ye will needes: but remember that thou waſt inuited, and therfore the bleſſing ſhall be giuen to another. Therefore ſhall Eſau weepe for the bleſſing but ſhall not hauehave it.Heb. 1….
But giuegive me a reaſon I pray thee, why thou wilt be called the ſeruāt of God, which doeſt not ſerue him, or the child of God, which doſt not louelove him, or the diſciple of Chriſt which doſt not learne of him: yet his raine falleth vponupon all, the iuſt & vniuſt, and he giueth thee al things for nothing … the ſun doth giuegive his light for nothing, the dewe doth giuegive his moiſture for nothing, the … uers do giuegive their waters for nothing, and the earth doth giuegive her fruit for nothing.
What ſhall we do then when the ſunne ſhineth? We muſt not do as we do in the darke, for then men ought to betake them to their labour. Learne of the ſauage beaſts, who as ſoone as the day ſprings, betake thē to their trauell, and eueryevery bird welcommeth it with many a ſweet ſong.
Chriſt is light, and this light is come, Therefore he that ſeeth not now is blinde, and he that heares not now is deafe, and he that workes not now is maimed. But we will not worke holy workes according to the word, neither in light nor darkenes: we can ſee to ſin in the darke as well as in the light, for the light diſcouereth both the harlot … the theeſe, for he is afraid of the light: where light is not, Chriſt is not: but Chriſt Iohn. 1.is light, and let none be afraid to ſeeke this light which is ſo good, ſo excellent, and ſo profitable for vsus. For it doth not onelie deſo…e it ſolfe, but al other things round about it. Therfore if thou haſt this light, thy faith, thy feare, thy louelove will ſhew it ſelfe, & good things cannot now hide themſelues, for he that is light doth delight to pleaſe God in the light. It is no maruell though a man ſtumble in the darke, but he which ſtumbleth in the light is not verie ſtrong, becauſe he ſeeth his way before him. Once we ſtumbled at euerie ſtraw when we walked in darkneſſe, for then light had a fall, pride had a fall, luſt had a fall, drunkenneſſe had a …al, penurie had a fall ignorance had a fall: or if you will, pride roſe and we fell, luſt roſe, and we fell, &c.
Were Egypt as light as Goſhen, that is, whether the Iewes hauehave receiued their glorie or no, yet if thou ſin in the darke the light wil bewray thee, and thy conſcience will accuſe thee, and condemne thee for it. Therefore now giuegive ouer darknes, and arme thee with light, for your life ſhineth like the light, therefore now we ſhould be Iſrael, for Iſrael is reuolted.
But many ſcrolles may be written of our ſinnes, and thus the gentiles are as gentiles ſtill. He that beleeueth not the word, is an infidell, he that beleeueth not God, is an Atheiſt, he that worſhippeth anie thing more than God, is an idolater: euerie mans conſcience ſhall condemne himſelfe.
Men will leaue godlineſſe for riches but they will not leaue their riches for godlineſſe.
The Iewes neuer ſerued God at any time with ſuch deuotion as they doe now their gold and their riches.
Many the…e are which could be content neuer to die, but liue here with their riches and pleaſures.
Is not the godly more deſpited for his godlineſſe than the wicked for his wickedneſſe?
Are not the members of Chriſt more hated, and worſe entertained by vsus then the limmes of Sathan? So dearely doth euerie one louelove ſinne and drawes ſinne vponupon ſinne like a chain, or monſters drawne in a chain: pride ſheweth, drunkenneſſe ſheweth euerie man his ſinne. They came vntounto vsus, and ſaid, your fathers loued vsus well, and ſaid vntounto vsus, if you wil be faire, you ſhall be wiſe, if you will be drunke, you ſhall be rich, and ſo euerie one pointeth at, and ſheweth vsus the way which leadeth to deſtruction, and how few are the number of them which ſheweth vsus the way of vertue and godlineſſe?
And thus we are euen as forward as thoſe Iewes which ſtriue who ſhall come to hell firſt. Who did euer thanke God that he was not borne an hundred yeares ago, when ignorance ſpred ouer all, and all Egypt was ſmitten with darkneſſe, or that the Lorde hath not left him to himſelfe to become an Atheiſt, or an Epicure which liues without God in the world? VVe hauehave all Gods gifts offered vsus, but we hauehave refuſed them. Chriſt brought light: but we had rather he had brought darkneſſe, for we louelove darkeneſſe more then light. The Angels, the heauens, the word, the ſpirit, are light, and we which ſee it are darkneſſe, for we can not abide light, but are like an Owle which flieth out of a ha…e field from the light of the day, ſuch a death is day vntounto vsus. Faith is flowen away, truth is become a pilgrim, and euerie ſtring is out of tune. He which ſhould weep and bee ſorrowfull laughes, and truth is brought to the ground, yea poore truth is euen perſecuted to the death, therefore ſinners are ſtubble, and their ſentence is, burne them.
How fine would be the way of vertue, if you would pare away the rubs that are in it, if you would take away all occaſions of ſinne, and giuegive it gall to eate, and when you hauehave done ſo, ſet a crowne of thornes vponupon his head, and when you hauehave thus crow- … you hauehave condemned it, put it to death, and when you hauehave put it to death, burie it: and when you hauehave buried it, …oll a great ſtone vponupon the head of it, and ſet watch men to keepe it, and let your watch-men be faſting and prayer, that it may neuer riſe againe to raigne any more, the which the Lord for his merciemercy ſake grant, Amen.