Twelve Sermons, Title page 1 – Sermon 1
TWELVE SERMONS PREACHED BY MAISTER HENRY SMITH. And published by a more perfect copie then heretofore.
LONDON. Printed by Richard Field for Robert Dexter, dwelling in Paules Church-yard, at the signe of the Brasen serpent. 1598.
THE CONTENTS.
Two Sermons of the song of SIMEON.
The third of the calling of IONAH.
The fourth, of the rebellion of IONAH.
The fift, and sixt, of the punishment of IONAH.
The 7. The sinfull mans search.
The 8. Maries choise.
The 9. The Trumpet of the soule.
The 10. Noahs drunkennesse.
The 11. The Sinners conuersion.
The 12. The Sinners confession.
THE SVVEETE SONG OF OLD FATHER SIMEON, IN TVVO SERMONS.
Luke 2. verse
29 Lord now lettest thou thy seruant depart in peace according to thy word:
30 For mine eyes hauehave seene thy saluation,
31 Which thou hast prepared before the face of all people,
32 A light to be reuealed to the Gentiles, and the glorie of thy people Israell.
THis is the sweet song of old father Simeon, wherein is set foorth the ioyfull and peaceable death of the righteous, after that they hauehave embraced Christ Iesus with heart and mind vnfainedly as he did, seeing their death is to be the beginning of a better and more ioyfull and pleasant life then the former.
But before we proceede further in it, let vsus heare a litle of that which went before. The Euangelist saith verse 25.
And behold, there was a man in Ierusalem, whose name was Simeō: this man was iust, & feared God, & waited for the consolation of Israel, and the holy Ghost was vponupon him. And a reuelation, &c.
Simeon feared God. Religion may wel be called feare, for there is no Religion, where feare is wanting: for the feare of the Lord is Prou. 1. 7.the beginning of wisdome, and this priuiledge hath God giuen to those that feare him, that they neede to feare nothing else.
And wayted for the consolation of Israel.
Simeon also wayted for the consolation of Israell, vntil he had embraced in his armes, him whom he so long longed to see and feele. How many wayters be there in the world? yet few waite as Simeon did: but some wait for honors, some for riches, some for pleasures, some for ease, some for rewards, some for money, some for a deare yeare, & some for a golden day as they call it: but Simeon waited and expected with many a long looke, vntill he had seene and embraced Christ Iesus, the light of the Gentils, the glorie of Israel, the saluation of all that with a faithfull and zealous affection and louelove do waite for his coming, to the comfort of the afflicted, and to the terrifying of the wicked and vngodly, which hauehave not alreadie wayted, neither embraced him as Simeon did.
And wayted for the consolation of Israel.
Faith in all afflictions doth lift vp her head, wayting, in assured hope, beyond all hope, and seeing the clouds scattered ouer her head, yet she is euer comfortable to her selfe, saying, anon it wilbe calme: and although all the friends in the world do faile, yet it neuer faileth nor fainteth, but euer keepeth promise in that which by the verity of the spirit of God it assureth, vntill her ioy be fulfilled.
All are not Israelites that are born of Israel. Simeon was an Israelite Rom. 9. 6.indeed, for he wayted for the Messias from God with patiēce and expectation: so the spirit of God dwelleth alwayes with thē which alwayes say, Thy will be done.
26 And a reuelation was giuen him.
If we wait as he did, the spirit will assure vsus as it did him, that we shall see God before we die: and they that long in faith to see the ioyes of heauen, the spirit assureth and promiseth faithfully vntounto them, that they shall see it.
27 And he came by the motion of the spirit into the Temple.
Simeon came into the Temple at this time by the prouidence of God. The worldlings wil call it chance, but the Euāgelist wold Pro. 16. 33. Mat. 10. 29not chop that in, because it is manifest, that all things come to passe by the prouidence of God, without which there is nothing done. By this prouidence Rebecca came forth to waite on her fathers Gen. 24. 14. 15. 16. 17. 18. 19.cattell, when Abrahams seruant prayed, and looked for her comming, that he might take her for Isaac to marrie withall. By this prouidence Saul was annointed king by Samuel, when he had no 1. Sam. 9. 20. &. 10. 1.such thought in his heart, but went about seeking for his fathers Asses that were lost.
And he came by the motion of the spirit.
The Diuelled Christ vntounto the top of an high mountaine, that he might shew him the glory of the world, which deceiueth vnstable minds: so would he do you, if you would be led by such a guide; but I would not hauehave you to marke the vaine motions of such a spirit, which leades to nothing but to vanity and pride: for after he hath led you to the top, and allured you by carnall pleasures as much as he can, if you then fall downe to worship Mammon, and imbrace the world, the same spirit will afterward lead you, nay rather cast you downe from the top of all vntounto hell. Therefore I beseech you, and hartily intreate you, that you wold be the seruants of God, and seruants of the spirit of God, to be led by it, to obey it, and to do nothing contrary to his wil that you can refraine, but all those good things which you would were done by you, & go thither whither you would come, for all would come to heauen, but all will not go to heauen. If you will all heare, I will teach you all, yea I will vndertake this: heare and marke my words, and you shall be led by the power of the spirit to our Lord Iesus Christ. And I pray vntounto the Lord, that I may neuer preach to the condemnation of any among you all; yea I wish that eueryevery one of you were more zealous and more godly then my selfe. But to whom shal I compare you? euen to the vagabond Iewes, of whom Luke mentioneth in the Acts, that they tooke vponupon them to abiure euil Act. 19. 1. 14.spirits, by the name of Iesus whom Paul preached, to whom the euil spirits answered saying, Iesus we know, and Paul we know, 15. 16.but who are ye? and those which had the euill spirits, ran vponupon them & ouercame them, so that they fled out of that house naked and wounded: and thus the deuill preuailed against them at that time, because they sought to worke with anothers instrument, & preuaile with anothers weapon. If they would hauehave said, in the name of Iesus whom we preach, they might hauehave preuailed, but they thought it sufficiēt that Paul preached him, though they neuer professed him. And so we leane vponupon anothers staf, & think to be saued because God saueth others. We shall be dealt withall as were those vagabond Iewes: for he will answer, such I know, and such I know, but who are ye? Therfore it behoueth vsus al to pray vntounto the Lord, that he wold furnish vsus with weapōs to encounter against all the euill motions of the spirit of Sathan, that we may ouercome, and not be ouercome and put to flight, like those vagabond Iewes, but that we may hauehave oyle alwayes in our lampes burning, and alwayes armed with watchfulnesse against our enemies, lest Sathan steale vponupon vsus vnawares, in the darke, & lead vsus to fulfill his lusts, & spoile vsus, and strip vsus, & leaue vsus starke naked.
27 And he came by the motion of the spirit into the Temple, &c.
If we would thinke that his spirit doth leade vsus into the Temple, we would marke very diligently the motions thereof when we are there, whether it speaketh to vsus in our owne soules by the mouth of the minister of God, who is the minister not of the letter, but of the spirit and grace of God.
27 And when the parents brought in the child Iesus to do for him according to the custome of the Law.
28 Then he tooke him in his armes.
Happy Simeō embracing Christ, but not happy that he embraced him with his hāds, but therfore happy because he embarced him in heart. Happy are they and blessed which see the things which ye Mat. 13. 16.see, and the eares that heare the things that ye heare, saith Christ: but cursed are we, that hearing and seeing do not repent: for we cannot be blessed by hearing and seeing only, vnlesse we heare & see with profit, so that we in heart embrace Christ. But we will obiect that we are Israelites, and are circumcised, and hauehave receiued the Sacrament of Christs bloud, that we might be his people and he our God: but this will not excuse vsus, nor make vsus seeme anie thing better in the sight of God, but rather worse, if we hauehave not Ephes. 4. 20. 22. 23. 24.ceased to embrace the world, to embrace vanities, & hauehave vnfainedly embraced the word of God, and also the Lord Iesus Christ. For it is said, that Christ came amongst his owne, & his owne receiued Iohn. 1. 11.him not: but therefore accursed are so many of them as reiect their owne saluation, which being freely offred vntounto them, will not stretch forth their hands to receiue it, that is, will not attend with their eares to heare it, or at least will not enlarge their heartes to embrace it.
And praysed.
If Samuel had heard the first time that God called him, then God needed not to call him the second or the third. If Peter had marked the crowing of the cocke at the first time as he did at the third, the cocke needed not to crow thrise.Luke. 22.
Now therfore, when you heare the same sound againe which you hauehave heard before, remēber now that the cocke croweth the second time: for you know what discommodity doth come by negligence, & what commodity by attention: for if you attend & follow, iustice shalbe swallowed vp of mercy.
Simeon praysed God.
Simeon was thankfull. Here is the example, but where be they Luke 17.that follow it? If nine leapers be clensed, yet but one returneth to giuegive thanks, then one is all. Vnthankfulnesse is the first guest that sitteth at the table; for some will not sticke to say, that they neuer said grace since they were children, but if they had said they neuer had grace since they were children, I would rather beleeue them. Do you not say, GiueGive vsus this day our dayly bread? If you do, for. shame say so no more, begge no more at Gods hands, vntill you Leu. 26. 16.bee more thankfull for that you hauehave receiued. For behold, the heauens frowne vponupon you for your sins, and the earth denieth her fruite, and is become barren, because of your vnthankfulnesse.
And praised God, and said, &c.
Here Simeon prayed & praised God, yet but in few words, for God delighteth not in much babling, he prayed not like the Ethnicks, the Pharisies, or the Priests of Baal, but Simeon praied with the heart like Moses, and was heard.
And said: He ioyfully praysing God spake, yea sweetly as it were sung it. Though you sing all Dauids Psalmes ouer, and hauehave not Dauids spirit, it profiteth nothing: and though Dauid was heard when he sung them, yet you cannot be heard. Therefore let vsus pray so, that our prayers may be heard. But we cannot with the heart, and so that we may be heard pray, if we turne away Prou. 28. 9.our eares from the word: for so doing, whatsoeuer prayers we make, they are abhominable. Therefore let vsus heare so, that hearing we may profit by it. Let vsus not heare still so vnprofitably as we were wōt to do: if we do, it shall be required at our hands. Do you thinke you shall neuer be called to account of that which I hauehave preached vntounto you, & therefore as soone as ye are gone out of this place, all is shut vp, and all is forgotten, God is exempted Loh. 12. 48. Luke. 10. 42frō your minds? Our Sauiour Christ saith, the word that I speake vntounto you shall iudge you at the last day. Marie is cōmended, for that she heard our Sauiour verie diligently, laying vp his words in her heart, and Iacob was wiser then all his children, in that hee remembred the dreame of Ioseph vntill he saw it fulfilled. Those that louelove the Lord with an vnfained louelove; do gladly heare his Ioh. 10. 27.voice & become obedient. My sheepe heare my voyce, saith Christ: and they that louelove the Arke as Dauid did, will daunce about the Arke as Dauid did, and that with ioy and gladnesse. Isaac was a 2. Sā. 6. 14. Gene. 21.good man, his name signified laughter, wherby was shewed what ioy and laughter there should be about Christ Iesus, for he was the figure, the truth was Christ himself. The Virgin song whē she Luke. 2. 46. Luke. 2. 13. 14.knew that she should beare him, the Angels song ioyfully whē he was borne, & Simeon song when he was brought into the Tēple.
If Simeon had not longed, and so waited for the consolation, should he now hauehave had this ioy and exultation? he could not hauehave felt it, for as our desire is, so is our ioy. And surely therefore we receiue not sound comfort, or feele small ioy by the preaching of the Gospell, because we with longing wait not for it, we hauehave no liuely desire of it, we hunger and thirst not after it.
Lord now lettest thou thy seruant depart.
Simeon waiting for the consolation of Israell, longing to see the Sauior, was like the hart panting for the water brooks, till he had beheld his best beloued: but as soone as he had taken him in his armes whom his soule desired to see, he so thirsted for death, that he thencefoorth thought of, sought after, besought God for nothing, but to leaue this life, and hence to depart: for he forthwith singing, prayed: Now lettest thou thy seruant depart. But do you (say some) commend him herein? did he well? May not any man desire death? may not the fastned ship in a strange land desire to be loosed to hasten to his longed for port at home? may not a mā imprisoned amongst bitter enemies, desire to be set at liberty, to returne to his owne countrey, in freedome to liue amongst his sweete friendes? Are we not strangers here, and by vnpeaceable most deadly enemies, our owne flesh, the world, and the diuell, held prisoners in the chaines of sin, & manifold infirmities? and is not our home heauen, and the Saincts and Angels our most deare friends? No maruell then that Simeon here desireth to be loosed, or let depart: and Paul professeth he desired to be dissolued or Phil. 2. 23.vnlosed, as ships in a strange land fastned, as straungers amongst cruell enemies imprisoned. They were vnnaturall if they did not, it were vnreasonable to require they should not: for we not onelyonly may thinke it lawfull, but must also acknowledge it, euen a necessarie dutie to desire death. For is there till then in vsus any perfect, yea any pure obedience of God? doth not sinne as long as this life lasteth, dwell in our members? Is there any passage to the perfect life but by the first death? The fish which is taken in the net out of the sea, struggleth to get in againe, and Adam thrust out of Paradise, would faine hauehave beene within againe: how much more should we be desirous to be setled in the true Paradise in assurance neuer to bee put from thence? Therefore also it is not onelyonly our dutie to desire death, but also as soone as any clearly seeth Christ, presently he desireth to dye. For though his state be neuer so pleasant, though his life be most delightfull, though he excell in riches, and pleasures, and honors, and knowledge, and glorie, and farre exceede all that euer were: yet at the sight of Christ he euen reioyceth to forgo all, the louelove of the world falling away like the mantell of Elias when he was rapt into heauen, and so crieth with the Apostle, I desire to be dissolued, that he may be with Christ. For Christ is light, and as soone as they see him, they see also themselues and the worlds false happinesse: his glorie, and their shame and filthinesse, which maketh them wish for death, that they may ceasse to sinne against God, and perfectly please him, and enioy true happinesse with him: for all sin is bloud in their eyes, and all worldly pleasures vanities.
But why then (say you) hauehave Heman the Ezrachite. Psal. 88. 15. 16. 17. and Ezekiah that godly King Isa. 38. 10. 12. 13. 14. & that man after Gods owne heart, the sweete singer of Israell, Dauid, Psalm. 6. 4. & 30. 8. 9. so prayed, and taught others to pray against death? Why? Because they all were, and would hauehave others to be in the feruent louelove of God, both to die, and to liue desirous: to liue, that they might amongst men vphold and further the true Psal. 6. 10. & 36. 10. & 88. 11. 12. 13.worship of God, so to saue their brethrens soules, and aduaunce the glory of God the more: to die, that they might perfectly obeying God, fully please him, and freede from all euill, enioying all good, with him most blessedly liue. For not onelyonly the Apostle Isay. 38. 11. 12. Phil. 1. 23. 24.Paule, but all these, and who so euer are grounded in the faith of Christ, but especially all that hauehave strong hope to aduance the honour of God are in a strait, as the Apostle speaketh Phil. 1. 23. and crusht on both sides, euen with two contrary desires: to be with Christ, which is best of all for themselues, and to continue amongst men, which is most needefull for them. So that this remaineth a manifest most necessary dutie, and of all that hauehave truely as Simeon beleeued in Christ, performed, namely thenceforth still to desire death, though they also withall life: life for others, death for themselues.
Yet all that desire death performe not a duty: for the wicked often desire to die, but not duly: for though they wish sometimes for it, and be willing also to abide it: yet do they not in heart desire it; because they thinke it not a thing in the ordinance of God good, & that for them, but vtterly hate it, holding it an extreame euill. For they acknowledge as the truth is, it will depriue them of all their delights which here they desire, and they cannot but at least feare, it will take from them all pleasure, and bring them to easelesse, & yet endlesse paine, and torments intollerable, and yet vnspeakeable. For the sentence of the vnchangeable God is already giuen. The fear full, and vnbeleeuing, and the abhominable, Reue. 21. 8.& murtherers, and whoremongers, and sorcerers, & Idolaters, and all lyers, shall hauehave their part in the lake which burneth with fire Mar. 24. 41and brimstone, which is the second death. And the iust iudge shall say to all workers of iniquity, Go accursed into hell fire prepared Mar. 9. 43. 10 49.for the diuell and his angels. Hell fire, where the worme neuer dieth, and the fire neuer goeth out. Whereupon this the Prophet auoucheth, There is no peace to the wicked saith my God. For in their strongest hope, they feele a stinging feare, their greatest confidence Esay. 57.is not without trembling of conscience. Therefore fearing the euent of death to be for them (as indeed it is) most horrible, they vtterly abhor it, they detest it extreamely. How then (say some) should they seeke death so eagerly? how should they murder themselues so willingly? They do it not altogether willingly, but wittingly, not freely, but forced with feare of some supposed greater euill: the troubles of this world, the anguish of bodie, the horrour of minde, they are most impatient of, they cannot, they will not endure them, and thereupon they sometimes prefer death before life, lesse willing to liue in vexation, then dying to trie, whether they shall feele what they feare, euen deserued damnation: for they are neuer willing to die, but vnwilling to liue often, and so worke themselues endlesse woe in hope of supposed happinesse, abhorring life, not truely desiring death. For how die they, when they must voluntarily bereaue themselues of life? not in louelove of God lōging to please him, performing al seruice to him: but either in paine of body, or else anguish of minde, either raging that they cannot satisfie their lusts, or hauehave lost outward things immoderatly loued, or fearing, if they die, deserued torments, if they liue, they shall either continue in felt horror, or leese hoped for honour: either impatient of Gods rod, fretting against him that they so heauily feele his furie, and cannot fiercely fulfill their malicious minds, or freely feede on the rest of their fleshly lusts, or impotent in their desire of some false fondly conceiued good hoping, with dreadfull doubting, by death to better their state, they choose rather to prooue the truth of Gods threats, and of the terrors of their trembling minds, then in life to remaine any longer, rather abhorring life, then any way truely desiring death. Therefore in that Simeon duly desired death, that which we heard of Simeon in the beginning is proued true, to wit that hee was iust and feared God. For none but the truly religious, none but they that by faith are assured they are before God righteous, can rightly desire death. For who would desire a change but for the better? But all that are ignorant of God, all the vnfaithfull what knowledge soeuer they hauehave, cannot be in better case dead, then they are now in liuing though most miserably pained: nay they cannot be without iust feare when they forgo this life, to feele for euer the second death. But the faith full hauing their consciences quiet, & also ioyfull in Christ, free from the feare of that death they hauehave deserued, and assured by death to passe to that life which God to all faithfull hath promised, earnestly wish to die in feruent louelove of God, and zeale of his glory, that so they may cease from offending their good God, and neuer cease magnifying his mercy; shewing thereby that they are wearie of the seruice and bondage of Sathan and sin, and assured after death to enioy the true lif, most fully glorifying God, & most perfectly pleasing him for euer. And therefore also they desire death, not shortning their life, but waiting his leasure and calling, therby glorifying God as in their liues they hauehave done, & sought to do. For man was not borne at his owne will, and therfore may not die at his owne pleasure. Therefore they beg it of God, referring themselues euer to his good will, when, where, and how by death they shal glorify him: stil desiring it, but neuer wilfully procuring it. If any obiect that Sāpson pluckt the house on his own head aswel as on the Philistins, we must vnderstand that Sampson was a figure of Christ, and therefore as it were offring himselfe to God a sacrifice, first prayed, and then glorified God at his death, more then all his life, in killing so many of Gods enemies.
And because they wait the Lords leasure, they not onelyonly wilfully murder not themselues, but are careful also lest foolishly vnwittingly they hasten it. For all they are guilty of their own bloud, that either by foole-hardy, rash, or vnwise behauing, or with surfets, drunkennesse, or any intemperate vsing of themselues shorten their life. Yea though they tender their liues neuer so deare, yet are they in the guilt, because they willingly vse the meanes that brings death.
Simeon had seene much in his many daies, but when hee saw Christ, he was vnwilling to liue any longer to see more. His desire accomplished, his long longing at length satisfied, his feruent expectation with free ioy now fulfilled, It is inough saith Simeon, that I hauehave seene my Sauiour, as Iacob said, It is enough that my sonne Ioseph liueth. How much more then should we be satisfied Gen. 45. 28.with this, & in al thankfulnesse rest in it, that we hauehave seene Christ, not as Simeon in weaknesse & basenesse, but victorious, most glorious, ouer sin, death and hell triumphing, and are more assured then Iacob was, that he not as Ioseph vnderunder Pharaoh in Egypt liueth, but in heauen with his father in highest maiestie raigneth Lord ouer all, hauing all power both in heauen and earth: and moreouer Ioh. 17. 14.where he is, thither shall we come, and be like him, & with him as 1. Ioh. 3 3.fellow-heires raigne in the kingdome of our fathere for euer?
Simeon knew Christ as soone as he saw him, and embraced him Rom. 8. 17.as soone as he knew him, and enioyed him as soone as he embraced him: so some know the word of God as soone as they heare it, and beleeue it as soone as they know it, and feele the comfort of it as soone as they beleeue it. But others heare it as though they hard it not, like deaffe adders which stop their eares at the voice of the charmer. So Pharao would not heare the voice of Moses, nor Exod. 5. &c. 1. Kings. 18.Baals priests the voice of Elias: & others though they know it, yet wil not beleeue it, as if God were vntrue. So al malicious wretches that prefer the pleasurs of sin before the glory of God. And others though they beleeue it, yet can they not either presently, or when they will, feele the comfort of it much lesse the ioy which is offred by it, namely the hart oppressed, the desolate afflicted soule.
The seed is not cast all on a heape, but it is cast abroade: therefore where be the fruites of the spirit that you hauehave brought forth? for the spirit of God is not like a dead potion in the stomach, which worketh not, neither can we hauehave this spirit in vsus and feele it not. For if thou hast it, it will leade thee as it did longing Simeon, as we hauehave hitherto seene, to the Temple, and when thou art there, it will lead thee to Christ, and when thou hast receiued and embraced him, it will possesse thee with ioy & so with thankfulnesse, and godly care to keepe him and to entertaine him, and to be obedient vntounto him: nay also with a longing to be loosed hence, and euermore perfectly to please him. Therefore beloued, iudge your selues, that ye be not iudged of the Lord.
Thy seruant.
The godly would not leaue this priuiledge for all the riches in the world, for that they are the seruants of God, fellows to Princes and Angels: for we serue him whom Dauid, Salomon, Ezechias, Iosias serued: yea to whom a thousand thousands, Dan. 7. 10. euen Dan. 7. 10.innumerable Angels minister, Heb. 12. 22. euen him who is most blessed for euer. EueryEvery seruing-man beares the cognisance of his master vponupon his sleeue. What then will the Lord say when he commeth and findeth vsus marked with the badge of Sathan? Surely he will say, giuegive vntounto Sathan that which is Sathans. But Exod. 12. 22. 23. Eze. 9. 4. 11. Reuel. 10. 7. 3. 5. 6.all the houses of Israell are sprinkled with the bloud of the Lambe, and all the mourners in Ierulalem are marked, and all the chosen are sealed with the seale of the liuing God.
Well, was it said the poore receiue the Gospell? The yong men are more forward in the truth, and more zealous then the aged, the sonne then his father, the seruant then his maister. Once the yonger brother stole away the blessing from the elder, therefore the elder hated him euen for his zeale. And when was Iacob hated more then he is now? when was he so hated and persecuted as he is now by Esau? Yet in the old time men were more zealous in their age then euer we heare of them to be in their youth, yea they were zealous in the Lords businesse. Age hindred not Noah Gen. 5. 32. & 6. 22.from building of the Arke when God commanded him: age hindred not Simeon from reioycing and mirth when he beheld and embraced the Lord Iesus Christ. Then old Simeon embraced Christ, & he enioyed him with heartie ioy in zele, but now where is old Simeon? there be but few of them to be seene coming to the temple to receiue Christ, but now yong men receiue him, yong Simeons, yong Daniels, yong Samuels, yong Timothies, and yong Onesimus, and the yong infants begin to speake againe. The yong Dan. 1. 8. 1. Sam. 2. 3. 1. Tim. 4. 12 Phile. 10. Mat. 21. 15.hauehave him, they are zealous, and I hope they wil keepe him though old men neglect him. Sathan thou hast too much for nothing alreadie.
In peace, &c.
Christ brings peace with him, not the peace of the world, but that peace which passeth all vnderstanding, My peace I leaue with you. Ioh. 14. 27. My peace remaine with you, saith he. Our peace is laid vp in Christ, and all the peace we hauehave, we hauehave by him, else Psal. 37. 37it is not true peace. Simeon was iust, and feared God in his life, and therefore he departed in peace: so marke the end of the iust, and follow their steps, and you shall then depart in peace, like the lābe vponupon the crosse. Faine would Balaam die the death of the righteous, but Balaam must then liue the life of the righteous, therefore Num. 23. 14all men looke to this. Happie are they that depart in peace, who when death saith feare, and the Serpent saith despaire, then say by the spirit to the flesh, crouch, and bid the Serpent flie while death openeth the prison doores.
If the Papists wold hauehave men to depart in peace, they wold neuer say, that those which depart go to Purgatorie: for so by their owne saying, the worst part is behind. For they affirme, that the paine thereof is far grieuouser then any that in this life may be sustained. But againe some say, this Purgatory is in the earth neare to hel, & so it is too far from heauē to be saued. Some say, they are punished there by fire, and some say by water, & some say by fire & water. Some lastly say, that the good Angels torment, & others say, that the euill spirits do it. In this variety of most vncomfortable opinions, how is it possible hence to depart in peace? But we must vnderstand, it is a painted sepulcher, made for the pāpering of the liuing, not for the punishing, nor purifying of the dead. For the locust of Rome doth liue altogether by such Trētals & by such traditions, and this is the profitablest dreame that euer any of them Pro. 30. 15.dreamed, but it is manifest by the word of God, that where the Eccl. 11. 3. Luke. 16. 22. 23.tree falleth, there it lyeth, and shall lye for euer. Diues and Lazarus are dead, and where they are, thither shall we all go.
Sathan hath many sleights to deceiue vsus, of which this is one of the greatest, to bring vsus from the word of God to dreames & traditions, and thinges inuented by the braines of mortall men which hauehave not the spirit of God in them.
According to thy word.
All the seed falleth not into good ground, & therefore though I hauehave shewed you it is vngodly, as being not according to the word, some thinke it but a small matter to say for the dead, Lord hauehave merciemercy vponupon them, at least they thinke it as it were a veniall sinne, if it be a sinne. But let vsus take heede how we make trifles of sinnes, for there is no dallying with God, who is iealous as a consuming Heb. 12. 29.fire, when his people make such smal accoūt of his words. Other demaund whether it be not better to say, God be with thē, then the diuell be with them, both which are naught and to be eschued. And herein they aske this question, like a thiefe who hauing robbed a man by the high way, and being taken with it, and demaunded why he did such a villanie, saith; is it not better to rob him then to kill him? as though he must needes do the one of them: then what shamelesse answer is this? for it is manifest, that of two euils none is to be chosen.
Some will say, it is a testimonie of our good will. To such we must reply saying, so it is a testimonie of your ignorance: and then after a litle conference they will graunt, that indeed it doth not profite them. Then we must reply and say, God hath made all things to profit vsus, and hath commanded that nothing be vsed vnprofitably, no not so much as a vaine word speaking, saying, that for eueryevery idle word we must giuegive account at the day of iudgemēt. Mat. 12. 36Then they reply againe saying, if it do them no good, it doth thē no harme. But we must reply & say, it were good to beware least it do thy selfe harme. Another sort will reply and say, I pray God I neuer do worse. But to such we must answer, I pray God you may do better: and you should first know whether you do not harme before you do it. For indeed it must proceed of harme being spokē in doubting without faith, for if you beleeued that they were layd vp in peace whom you pray for, what need you pray for them at all? But it shewes an vnbeleeuing heart, and we know that whatsoeuer is not of faith is sinne, & the Lord will say of thē, who hath required those things at your hands? you hauehave wrought Rom. 14. 23.vanities. Now therefore you will not leaue it, because you vsed it: then will you say also, we will not leaue our lying, nor our swearing, nor our cursing, because we hauehave vsed it. It will greiue me if I heare you vse these speeches hereafter, hauing no reason nor proofe of Scripture to maintaine it by, or to be your warrant in it. Therefore I charge you in the name of God, that you vse them not, but rather when you heare this, or any other sinne condemned, lay hands vponupon it, and see that you put it to death without delay, according to the law of God.
According to thy word.
When Sathan hath once possessed vsus with this opinion, that in the seruice of God we may neglect the word of God, then profits and pleasures guide vsus in our profession, but they that do so professe Religion and godlinesse, can neuer hauehave any comfort by it all their life. For their owne hearts accuse them for hypocrites, because they waite not for the consolation of God according to his word, and whatsoeuer is not done according to that word cannot be acceptable: and this word they care not for, neither hauehave it in estimation. When Adam seeth his nakednesse, the suttle Serpent can deceiue no longer, but before he seeth his nakednesse, he is euer deceiued, and led away with the multitude into innumerable errours. Some say, they shall be saued by good workes, and some by the Popes pardon, others say by Purgatorie, and these will hauehave a Masse song for them as long as the world standeth, and all for one sillie soule thinking to be to be saued by it. And yet see their blindnesse, for they seeme to thinke that their torment shall not ceasse as long as the world standeth, else why shold they find & hire men to say Masse for thē so long? But these are the fat morsels of Baals Priests, and for this cause is the Popish Creede made very fauourable to the Cleargie. Well, say that ignorance is the mother of their deuotion, for when the couetousnesse of the Priests, and the ignorance of the people ioyned together, then they inuented Purgatorie, Masses, Prayers for the dead, and then all their trinkets. For if they had not held our fathers in ignorance, keeping them from the word, they would neuer hauehave bene Papists. But when they cast a mist before the eyes of men, then the blindfell into ditch, which doth containe so many grosse corruptions.
For mine eyes hauehave seene thy saluation.
For, &c. Because the holy Ghost by inspiratiō had declared vntounto him, that he should not die till he had seene Iesus Christ, therefore the same spirit led him to the Temple, and shewed him that which it promised, & hauing seene the same, he desireth & wisheth to die, & be released frō this earthly prison, that he might liue with God. As idle and euil wishes are vaine, because they are not according to faith, nor groūded vponupon the word of God: so though we aske as cunningly as Iacob, & as earnestly as the sons of Zebede, Gen. 27. 17. 18. 9 20. &c. Mar. 10. 35. 37. I am. 17yet if we aske not in faith according to knowledge, we cannot obtaine. But we should aske so that we may receiue, that we may not returne emptie. Therefore the ground whereon Simeon setled himselfe to wish for death, was, that he had receiued a promise of God, that he should be deliuered from this miserable life, when he had once seene the light of the Gentiles, the Christ; & now he had seene his Sauiour, and embraced the true Messias, which was promised by the father, figured by the law, spoken of by the Prophets, foretold by the fathers, and pointed at by Iohn Baptist. For thus he reasoneth: Now that I see thy saluation according to thy word, & therefore the condition is now performed: let thy promise also be fulfilled: Now let thy seruant depart, &c. For mine eyes, &c.
Mine eyes hauehave seene, &c.
Then we see that Christ was no spirit, neither was his body a fantasticall body, for if he were a spirit, Simeon could not see him, and if his body were a fantasticall body, then could not he hauehave embraced him. Therefore we see that the words of the Scripture are true, which saith that Christ was perfect man in all things, sin onelyonly excepted. For he sometime wept, as at the death of Lazarus, Iohn. 11. Lake. 19. Iohn. 4. Luke. 10. Luke. 5.and likewise ouer Ierusalem. Sometime he thirsted, as at the wel where the woman of Samaria disputed with him: & also somtime eate as at Marthaes house, as also among Publicans & sinners, & in eueryevery thing shewed himselfe to be perfect man.
HaueHave seene, &c.
O Lord saith he, I desire now to be dissolued & free from the bondage of sin, which so long hath inhabited in my mortall body, for now he is come, by whom thou hast promised to free vsus and set vsus at liberty, he is come by whom thou hast promised to breake the Serpents head, and he is come that will heale our infirmities, and giuegive strength against sinne and Sathan by faith, and peace towardes God through louelove. And now saith he, I hauehave embraced him, & thankfully do receiue him. I beleeue, & am perswaded that this is the same Messias, whom the Father promised, and the Prophets foretold, all Israell longed & expected for, who is the light of the Gentils, the glory of Israell, & the God of the whole world. So they which louelove the truth of God, and wait with desire to be filled with the knowledge thereof, such shall not dye vntill they hauehave their hearts desire with contēplation therof. For as Peter was sent to Cornelius and Philip to the Eunuch: so the Lord wil stir vp Act. 10. Act. 8.such of his seruants, as may be fit instruments to minister the same vntounto vsus. Iudas indeede dyed before the time, and liued not to see Christ crucified, but the Disciples which loued Iesus, did see him die like an vndefiled innocent Lambe, and that to their exceeding cōfort and ioy, when they vnderstood how that he suffered death for louelove of them, and for their redemption. Now if Christ cannot hide him from such as hunger after him through louelove, then what shall we say of our fathers which liued in the time of ignorance, that longed to see this light, although they had a mist cast before their eyes? surely such died not til they saw Christ, and embraced him in their harts. And this is our iudgement cōcerning them that dyed in the time of Popery. And likwise as concerning the rest, which thought to be saued by Purgatory & Masses after that they are dead, we say that they which sleep without oyle in their lāpes, they die ere they are aware of, & ere they wish for it, like the Philistines which sent for Sampson to laugh & mocke at him, and to Iudg. 16.sport them selues, vponupon whom the house fell and destroyed them all: or like the Egiptians, which thought that the waters had made Exod. 14.passage for them as well as for the Isralites, both which died in, & for their security, because they were not watchfull, nor prepared, against the Lord called them.
HaueHave seene thy saluation.
Seeing now he is come for whom Simeon longed, what are the troubles thar are past, & the sorrowes that are come to an end? so when we hauehave our desires accomplished, feeling the sound cōfort of the Gospel, what should we? how may we thinke, either on the length of time wherein we waited for thē, or the tediousnesse, or also grieuousnesse of the troubles wherby we hauehave obtained thē?
HaueHave seene thy saluation.
As Moses died on the mount where he saw the land of Cananan: Deut. 34.so the godly die in the sight of God, & in the contemplation of his glory, like Steuen, who at the very instant of his death, saw Act. 7.the heauens open, and Christ Iesus sitting at the right hand of his father, and like Simeon here, which desireth to be loosed, and no doubt shortly died, viewing ioyfully, and so thankfully beholding the Lord of life.
Beloued, you are not ignorant that the great day of the Lord is neare at hand, and therefore they that hauehave not yet seene Christ, they that hauehave not yet embraced him, but still sleepe without oyle in their lampes shall suddenly be ourtaken without the wedding garment and shall be cast into eternall torment for euer.
HaueHave seene, &c.
There be many sights of Christ, all go not vp to the mount as Peter, Iames, & Iohn, all see not his face with Moses, all sleepe not Mat. 17. Exod. 33. Iohn. 13. 2. Cor. 12. 2.in his lap with Iohn, all are not taken vp into heauen like Paule, all embrace him not in their armes with Simeon. But as pleaseth God, so he sheweth him selfe vntounto vsus, & all that louelove him, both see him and embrace him.
To some he shewes himselfe as in a glasse, to some generally, to some particularly, some he calleth earely, and some he calleth late, Mat. 20.and there is no hower in the day, wherein he calleth not some to go labour in his vineyeard. To some he sheweth himselfe by Angels, Gen. 18. Gen. 19. Iudg. 13. Iohn 8.& to other some by visions. Abrahā saw three Angels, Lot saw but two, Manoahs wife saw but one, & yet one was enough. It is said that Abraham saw Christ his daies, but we see him clearer then Abraham, and clearer then Iohn, if we beleeue in him as we should. Some see Christ and not his saluation, and some see his saluation, and do not embrace it. We see Christ when we heare his word, and we embrace his saluation when we beleeue it: they see him that heare him, they imbrace him that follow him. Here if they had heard me, I wold hauehave searched Ierusalem with lamps, to see who sitteth in darknesse. But how can they beleeue the word of God which heare it not? How can they imbrace Christ which know him not? & al through ignorance, hauing not the meanes to see him, because their leaders are either blind guids, sleepy watchmen, or hireling shepheards. And surely it is a woful case, when shepheardes go to taske, and let their owne sheepe alone summer and winter. They sheare them, but neither sommer nor winter do they feede them. How should those people vnderunder their charge see Christ & his saluation, when they are so debarred of the wholsom foode, and euen starued to death many thousands of their soules, because they hauehave not the foode which nourisheth the soule vntounto saluation? & how many be there which are as old as Simeon, & yet hauehave not embraced Christ Iesus? yea they know him not though they see him, neither do they wait for his comming, because they hauehave no desire to imbrace him, and therefore they defer that, and put it off from their youth to their middle age, frō their middle age to their old age, frō their old age to death, and so they can hauehave no leysure in al their life to imbrace him. But to such as do seek him, & wait for him with vnfained diligence, we say as the Angel said vntounto Iohn. 20.the woman at the sepulchre, feare not, you seeke the Lord Iesus. How is this world set to deceiue vsus? we can find leisure to do euil at any time, but we can find no leysure in all our life long to do good, that we may at length enioy the true saluation.
I hauehave somwhat to say to you of this parish: A dainty was prepared for you, & you let the strangers take it from you, you were required to a fast, & you did feast your selues, you were required to come and pray vntounto the Lord, and to humble your selues in his sight, that he may turne away his wrath from you, and you let the Temple stand open and emptie, for your parts, and your shops were as open, and you were about your marchandise, forsaking God, and seeking to win the vniust Mammon, and the vanities of the world.
Thy saluation.
He came not by Angels, or by men, or by any other meanes, but onelyonly from the alone & eternall God. He calleth him thy saluation, for his name was not giuen him by Ioseph, nor by Mary, Mat. 1.but by the Angell of God, signifying that he was come from heauen. The father saw him when he was borne, the spirit came vponupon Luke. 1. Luke. 3. Luke. 4. Mat. 27. Mat. 2him when hee was baptized, the Angels ministred vntounto him in the wildernesse, his enemies subscribed vntounto him vponupon the Crosse, the Virgine trauelled, the star walked, the wisemen came out of farre countries to worship him. Thē is not this Iehouah the mighty God, whose birth is glorious, whose life is famous, whose death is meritorious? None can take vponupon him the authoritie of God, but he, on whose shoulders the Lord layeth it, being sent of God and from God. Then we see that our Sauiour is the true Sauiour sent from God, for all creatures beare witnesse vntounto him, yea the very deuils, with all the euill spirites doe obey his voyce, at whose came all knees shall bow. He came not to bring Mar. 1. Phil. 2.health, wealth, pleasures, or profites, for the which if he had, then multitudes of worldlings would hauehave followed him, but he came to bring saluation, righteousnesse, peace, truth and life, therefore few care for him. He came to saue sinners, not all sinners, nor eueryevery one that saith, Lord Lord, but hee came to saue Mat. 7. Luke. 5.penitent sinners, which turne vntounto God by their repentance. Therfore he prayeth in Iohn for those onelyonly that were giuen vntounto Iohn. 17.him. So soone as the seede is sowne, the stones refuse it, or the sunne parcheth it, or the thornes choke it, and what comfort hath the Lillie among thornes? Therefore wisedome taketh her vntounto her wings, and whispereth, saying, you shall seeke me before I come, you shall seeke me but shall not finde me, because ye Prou. 1.hauehave refused me when I offred my selfe to you.
Christ is their saluation that beleeue in him, and make much of him, and thankfully receiue him. The godly he deliuereth from sinne, but the wicked hee leaueth bound in the chaines of their iniquitie, to be tormented of him which had tempted them thereunto, whose will they alwayes endeuoured to fulfill and not the Lordes, and hee sheweth them a hand vponupon the wall writing Dan. 5.their condemnation, and another catching them by the hairie scalpe, which maketh all their iointes to tremble, and their harts to dispaire, and he saith vntounto them, what doest thou here without thy wedding garment? how darest thou come to steale the Mat. 20.childrens bread? The spirit of Saule worketh in him in his bed and 1. Sam. 16.eueryevery where, and he calleth for the harpe of Dauid to comfort his heart which cannot be comforted. And this spirite saith to Iudas, Mat. 27.thou hast betrayed thy Lord and crucified him, therefore go and hang thy selfe: for euen at the preaching of saluation, the horror of damnation, the marke of Cain sticketh within thee whosoeuer Gene. 4.beleeuest not in Gods saluation. But the godly heart goeth home, hauing embraced this saluatiō, chewing the cud, & reioycing like the Apostles, which reioyced, in that they were counted worthy Act. 5. 41.to suffer for his names sake, and they say, ô what a good banket we hauehave had this day, what delicious dainties hath God feasted vsus with! and so the Bee goeth loden to the hiue, and goeth longer in the strength thereof then Elias did.
Thy saluation. The onelyonly Sauiour is here called saluation it self: 1. King. 17.for if he were called a bare Sauior only, then you might likely vnderstand it by some other Sauiour, but here he is called saluation it selfe, to shew that there is no other. For there be more Sauiours, but no more saluations, as there be many wayes to death, and yet but one death. The brasen Serpent was a figure of Christ, that Num. 22. Ioh. 3.they which are stung by sin, by fire, and by the Serpent which beguiled Euah, may make speed, because there is no remedy but to come to Christ.
The Papists hauehave found out many saluations, they hauehave found out a saluation by Saints, a saluation by Angels, a saluation by Masses, a saluation by merites, a saluation by Idols, as though Christ had least to do, in his owne office, for they hauehave other saluations to flie vntounto. They will hauehave it, but they will buie it, and what will they giuegive for it? why, they will fast so many dayes, go so far on pilgrimages, hire Priests to say so many Masses, build so many Abbeis, and giuegive so many summes of mony to the Monkes and Friars. Therefore the Scripture goeth against them, and doth dishonour their shamelesnesse, who (like Nimrod, that heaping Gene. 11.stone vponupon stone, would hauehave built vp to heauen) heape sin vponupon sinne, and euerie houre some one heresie or superstition groweth vp from this filthie roote. For what Papist dare say that Simeon thought on any of these, or put confidence in any other Sauiour, but onelyonly in him whom he embraced in his armes? for saluation is by the promise of God, and all promises are in Christ. And Gal. 3. 1. 18. 2. Cor. 1. Gene. 42.though Iacob wanted bread, Ioseph wanted not mony, therefore he gaue them backe againe their money, and likewise hee gaue them that corne, that they would hauehave bought with it. I would therefore wish them to say as Iosephs brethren did, that they hauehave their corne for nothing, and their money too, let them I say bee content and reioyce, to say, that they hauehave mercy for nothing and their works too. For God cannot be won by mens works, because they profit not him but themselues. There is no water can wash Naaman but Iordan, no water can wash the leprosie of sin, 2. King. 5.but the bloud of the Lamb. By this the Israelites were saued when the destroyer passed by. By this the Lord knoweth vsus to be Act. 4. 12. Exod. 12,his people, and by this the diuell knoweth vsus to be none of his. As it is proper vntounto God to be called goodnesse, so is it proper vntounto Iesus Christ to be called saluation. He is also called the way, Iohn. 14.the truth and the life, for that life which we hauehave, is but a sparke & shadow of life, but he is the true and eternall life. Then seeing Christ is both our righteousnesse, saluation, and also the way, the truth and the life, to leade vsus thereunto: it is as possible for vsus without Christ to be iustified or glorified, as it is to be wise without wisdome, righteous without righteousnesse, or saued without saluation. Therefore let vsus not be ashamed to take our water from the fountaine, seeing Christ is the fountaine of all wisdome, of all righteousnesse, of all truth, of all knowledge, of all saluation, and briefly of all goodnesse: for there is no other Arke to saue vsus from the floud, no other ladder to ascend with into heauen, no other Ioseph to feede vsus in the famine, no other Moses to leade vsus through the wildernesse. But as the riuer Siloa runneth through all the land of Iudaea and watereth the whole Citie of God: so Christ doth shew himselfe all in all, and all-sufficient in mercy to saue and blesse all his Church with spirituall giftes. If Christ be saluation, what shall make vsus dispaire? shall Sathan? No, for he hath ouercome Ephes. 4. 1. Cor. 15. Rom. 5.Sathan. Shall death? No, for he hath ouercome death. Shall hell? No, for he hath ouercome hell. Shall the Law? No, for hee hath fulfilled the Law. Shall wrath? No, for he hath troden the Esay. 63.winepresse of his fathers wrath. Therefore it was a sweete saying of one at his death, when mine iniquitie is greater then thy merciemercy ô God, then will I feare and dispaire.
Saluation is borne, therefore we were all in the state of condēnation before: light is come, therefore we sate all in darknesse before: glory is come, therefore we were all loden with shame before: life is come, to shew that we were all dead in sinne before. Life is come, and light and saluation: life to the dead, light to the blind, and saluation to the damned. For Christ is called saluation, to shew that without him we are al damned firebrands of hell, heires of condemnation, and forsaken of God. To him that is sicke, it is easie to be thankefull when hee is whole, but when he is whole, it is harder to be thankfull then to be sicke. I would faine be disprooued, that Niniueh might be saued though Ionah would not.
Thy saluation.
This word saluation is a sweete word, yea the sweetest word in all the scripture, and yet many despise this worthie iewell, because they know not what it is worth, like the dawes which would rather hauehave a barly corne, then a pearle or a iewell, because they know not the value thereof. O Lord what is man that thou art so mindfull of him? O man what is God that thou art Psal. 8.so vnmindfull of him? If a friend had giuen vsus any thing, we would hauehave thanked him hartely for it, but to him that hath giuen vsus all things, we will not giuegive so much as thankes. Now therefore let the rocke gush foorth water againe, and let our stony harts powre foorth streames of teares in vnfained repentance. We hauehave all called vponupon you, but none regardeth vsus, as though God were as Baal, and as though Diues felt no paine, nor Lazarus ioy, but all were forgotten. Many times Christ commeth into the Temple, and there is scarse a Simeon to embrace him, the babe is here, but where is Simeon?
If God had not loued vsus better then we loued ourselues, we should hauehave perished long ere this, and yet we embrace not Christ as Simeon, who hath saued vsus from temporall and spirituall punishment. We are inuited to a banket, he who calleth vsus to it is God. What is the banket? Saluation. Who are the guests? The Angels and the Saints. What is the fare? Ioy, peace, righteousnesse, this is the fare, and we inuite you eueryevery one: yet who will come at our bidding? some for want of faith, some for want of louelove, some for want of knowledge, hauehave despised this holy banket, yet vntounto this art thou called still, ô soule vnworthie to be beloued.