Two Sermons, Sermons

Two Sermons · Sermons

THE SWEET SONG OF OLD FATHER SIMEON, in two Sermons.

Luke 2. verſe 29. 30, 31, 32.

29 Lord now letteſt thou thy ſeruant depart in peace, according to thy word.

30 For mine eies 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 glory of thy people Iſrael.

THis is the ſweet ſong of olde Father Simeon, wherein is ſet forth the ioyful and peaceable death of the righteous, after that they hauehave embraced Chriſt Ieſus with heart and mind vnfainedly as hee did, ſeeing their death is to bee the beginning of a better and more ioyfull and pleaſant life then the former.

But before we proceed further in it, let vsus heare a little of that which went before. The Euangeliſt ſaith, verſe 25.

And behold, there was a man in Ieruſalem, whoſe name was Simeon▪ this man was iuſt, and feared God, and 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 the beginning of wiſedome, and this Prou …. 7.priuiledge hath God giuen to thoſe that feare him, that they neede to feare nothing elſe.

And waited for the conſolation of Iſrael.

Simeon alſo waited for the conſolation of Iſrael, vntill hee had embraced in his armes him whom hee ſo long longed to ſee and feele. How many waiters bee there in the world? yet few wait as Simeon did: but ſome wait for honours, ſome for riches, ſome for pleaſures, ſome for eaſe, ſome for rewards, ſome for money, ſome for a deere yeere, and 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 Gentiles, the glory of Iſrael; the ſaluation of all that with a faithfull and zealous affection and louelove doe waite for his comming, to the comſort of the afflicted, and to the terrifying of the wicked and vngodly, which hauehave not already waited, neither embraced him as Simeon did.

And waited for the conſolation of Iſrael.

Faith in all afflictions doth lift vp her head, waiting 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 will bee calme: and although all the friends in the world doe 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 bee fulfilled. All are not Iſraelites that are born of Iſrael. Simeon Rom. 9. 6.Rom 9:6was an Iſraelite indeed, for hee waited for the Meſſias from God with patience and expectation: ſo the ſpirit of God dwelleth alwaies with them which alwaies 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 ſhal 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 motiō of the Spirit in to the Temple,

Simeon came into the Temple at this time by the prouidence of God. The worldlings will call it chance, but Pro. 16. 13. Mat. 10. 39.Prov 16:13Matt 10:39the Euangeliſt would not chop that in, becauſe it is manifeſt, that al things come to paſſe by the prouidence of God, without which there is nothing done. By this prouidence Rebecca came forth to wait on her fathers cattell, Gen. 24. 14. 15. 16. 17. 18. 19.Gen 24:14Gen 24:15Gen 24:16Gen 24:17Gen 24:18Gen 24:19when Abrahams ſeruant praied, and looked for her cōming, that he might take her for Iſaac to marry withal. By this prouidence Saul was annointed king by Samuel, 1. Sam 9. 20. & 10. 1.1 Sam 9:201 Sam 10:1when he had no 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 diuell led Chriſt vntounto the top of an high mountaine, that hee might ſhew him the glory of the worlde, which deceiueth vnſtable minds: ſo would he doe you, if you would be led by ſuch a guide: but I would not hauehave you to marke the vaine motions of ſuch a ſpirite, 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 hee can, if you then fall downe to worſhip Mammon, & embrace 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 heartily entreat you, that you would bee 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 will that you can refraine, but all thoſe good things which you would were done by you, and go thither whither you would come; for all would come to heauen, but all will not goe to heauen. If you will all heare, I will teach you all: yea, J wil vndertake this: heare and mark my words, and you ſhall be led by the power of the ſpirit to our Lord Ieſus Chriſt. And I pray to 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 ſhall I compare you? euen to the vagabond Iewes, of w… Luke m…ntioneth in the Actes, that they tooke vponupon them to abiure euill ſpirites by the name of Ieſus whom Paul preached, to whom the Acts. 19. 1. 14. 15. 16Acts 19:1Acts 19:14Acts 19:15Acts 19:16euill ſpirits anſwered, ſaying: Ieſus we know, and Paul we know, but who are yee? and thoſe which had the euill ſpirits ranne vponupon them and ouercame them, ſo that they ſted out of that houſe naked and wounded: and thus the diuell preuailed againſt them at that time, becauſe they ſought to worke with an others inſtrument, and preuaile with an others weapon. If they would hauehave ſaid, In the name of Ieſus whom we preach, they might hauehave preuailed; but they thought it ſufficient that Paul preached him, though they neuer profeſſed him. And ſo we leane vponupon an others ſtaffe, and thinke to be ſaued, becauſe God ſaueth others. We ſhall be dealt withal as were thoſe vagabond Iewes: for he will anſwere: ſuch I know, and ſuch I know; but who are yee? Therefore it behooueth vsus all to pray vntounto the Lord, that hee would furniſh vsus with weapons 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 alwaies in our lamps burning, and alwaies armed with watchfulneſſe againſt our enemies, leſt Sathan ſteale vponupon vsus vnawares, in the darke, and lead vsus to fulfill his luſts, and ſpoile vsus, and ſtrip vsus, and 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.

28 And when the Parents brought in the childe Ieſus, to do for him according to the cuſtome of the Law.

28 Then he tooke him in his armes.

Happy Simeon embracing Chriſt, but not happy that he embraced him with his hands, but therefore happie, becauſe he embraced him in heart. Happy are they and bleſſed which ſee the things that ye ſee, and the eares Mat. 13 16.Matt 13:16that heare the things that ye heare, ſaith Chriſt; but curſed are we, that hearing and ſeeing doe not repent: for we cannot be bleſſed by hearing and ſeeing only, vnleſſe we heare and ſee with profite, ſo that we in hart embrace Chriſt. But we will obiect, that we are Iſraelites, and are circumciſed, and hauehave receiued the Sacrament of Chriſts blood, that we might be his people, and he our God: but this will not excuſe vsus, nor make vsus ſeem any thing better in the ſight of God, but rather worſe, if we hauehave not ceaſed to embrace the world, to embrace vanities, and Eph. 4. 20. 22. 23. 24.Eph 4:20Eph 4:22Eph 4:23Eph 4:24hauehave vnfainedly embraced the word of God, and alſo the Lord Jeſus Chriſt. For it is ſaid, that Chriſt came amongſt his owne, and his owne receiued him not: but therefore Iohn 1. 11.John 1:11accurſed are ſo many of them as reiect their own ſaluation, which being freely offered vntounto them, wil not ſtretch forth their hands to receiue it: that is, will not attend with their eares to hear it, or at leaſt wil not enlarge their hearts to embrace it.

And praiſed.

If Samuel had heard the firſt time that God called him, then God needed not to call him the ſecond or the third. Jf Peter had marked the crowing of the Cocke Luke 22.Luke 22at the firſt time, as he did at the third, the Cocke needed not to crowe thrice.

Now therefore, when you heare the ſame ſound againe which you hauehave heard before, remēber now that the Cock croweth the ſecond time: for you know what diſcommodity doth come by negligence, and what commodity by attention: for if you attend and follow, iuſtice ſhall bee ſwallowed vp of mercy.

Simeon praiſed God.

Simeon was thankfull. Here is the example, but where be they that follow it? If nine lepers be cleanſed, yet but Luke 17.Luke 17one returneth to giuegive thanks, then one is all. Vnthankfulnes is the firſt gueſt that ſitteth at the table; for ſome wil 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: but if they had ſaid, they neuer had grace ſince they were children, I would rather beleeue them. Doe you not ſay, GiueGive vsus this day our dayly bread? If you do, for ſhame ſay ſo no more, beg no more at Gods hāds, vntill you bee more thankfull for that you hauehave receiued. Leu. 16. 16.Lev 16:16For behold, the heauens frown vponupon you for your ſinnes, and the earth denieth her fruite, and is become barren, becauſe of your vnthankfulneſſe.

And praiſed God, and ſaid: &c. Here Simeon praied and praiſed God, yet but in few words, for God delighteth not in much babling: hee praied 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 praiſing 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, & ſo that Pro. 28. 9.Prov 28:9we may be heard pray, if we turne away our eares from the word: for ſo doing, whatſoeuer praiers we make, they are abominable. Therefore let vsus heare ſo, that hearing we may profit by it. Let vsus not heare ſtill ſo vnprofitably as we were wont to doe: if we do, it ſhall be required at our hands. Do you think you ſhall neuer be called to account of that which J hauehave preached vntounto you, and therefore as ſoone as ye are gone out of this place, al is ſhut vp, and all is forgotten; God is exempted frō your minds? Our Sauiour Chriſt ſaith, the word I ſpeake vntounto you ſhal iudge you at the laſt day. Mary is commended Ioh. 12. 48. Luke 10. 41.John 12:48Luke 10:41for that ſhe heard our Sauiour very diligently, laying vp his words in her hart, & Iacob was wiſer then al his children, in that he remembred the dreame of Ioſeph vntill he ſaw it fulfilled. Thoſe that louelove the Lord with an vnfained louelove, do gladly heare his voice and become obedient. My ſheep hear my voice, ſaith Chriſt: & they that louelove Ioh. 10. 17. 2. Sam. 6. 14. Gen. 21.John 10:172 Sam 6:14Gen 21the Ark as Dauid did, will dance about the Arke as Dauid did, and that with ioy and gladnes. Iſaac was a good man, his name ſignified laughter, whereby was ſhewed what ioy and laughter there ſhould bee about Chriſt Ieſus, for he was the figure, the truth was Chriſt himſelfe. The Virgin ſung when ſhe knew that ſhee ſhould beare Luke 2 46. Luk. 2. 13. 14.Luke 2:46Luke 2:13Luke 2:14him, the Angels ſung ioyfully when he was borne, and Simeon ſung when he was brought into the Temple.

If Simeon had not longed, and ſo waited for the conſolation, ſhould hee 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 Iſrael, longing to ſee the Sauiour, was like the Hart panting for the water brooks, til he had beheld his beſt beloued: but as ſoone as hee had takē him in his armes, whom his ſoule deſired to ſee, hee ſo thirſted for death, that he thenceforth thought of, ſought after, beſought God for nothing, but to leaue this life, & hence to depart: for he forthwith ſinging, praied: Now letteſt thou thy ſeruant depart. But doe 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 man impriſoned amongſt bitter enemies, deſire to be ſet at liberty, to returne to his owne country, in freedome to liue amongſt his ſweet friends? Are wee not ſtrangers heere, and by vnpeaceable moſt deadly enemies, our owne fleſh, the world, and the diuell, held priſoners in the chaines of ſinne, and manifold infirmities? and is not our home, heauen; and the Saints and Angels, our moſt deere friends? No maruell then that Simeon here deſireth to bee looſed, or let depart. And Paul profeſſeth, Phil. 2. 23.Phil 2:23hee deſired to be diſſolued or vnlooſed, as ſhips in a ſtrange land faſtned, as ſtrangers amongſt cruell enemies impriſoned. They were vnnaturall if they did not: it were vnreaſonable to require they ſhould not: for wee not onelyonly may thinke it lawfull, but muſt alſo acknowledge it, euen a neceſſary duty 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, ſtrugleth to get in againe: and Adam thruſt out of Paradiſe, would faine hauehave beene within againe: how much more ſhould we be deſirous to bee 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 cleerly ſeeth Chriſt, preſently hee deſireth to die. For though his ſtate bee neuer ſo pleaſant, though his life bee moſt delightful, though hee excell in riches, and pleaſures, and honours, and knowledge, and glory, and ſarre exceede all that euer were: yet at the ſight of Chriſt hee euen reioyceth to forgoe all, the louelove of the world falling away like the mantle of Elias when hee was rapt into heauen, and ſo crieth with the Apoſtle, I deſire to bee diſſolued; that he may be with Criſt. For Chriſt is light, and as ſoone as they ſee him, they ſee alſo themſelues and the worlds falſe happineſſe: his glory, and their ſhame and filthineſſe, which maketh them wiſh for death, that they may ceaſe to ſinne againſt God, & perfectly pleaſe him and enioy true happineſſe with him: for all ſinne is blood in their eies, and all worldly pleaſures vanities.

But why then (ſay you) hauehave Heman the Ezrachite, Pſal. 88. 15. 16. 17. and Ezekiah that godlie king, Eſay 38. 10. 12. 13. 14, and that man after Gods owne heart the ſweet ſinger of Iſrael, Dauid, Pſalme 6. 4. and 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 Pſal. 6. 10. and 36. 10. & 88. 11. 12. 13. Eſay 38. 11. 12 Phil. 1. 23. 24.Ps 6:10Ps 36:10Ps 88:11Ps 88:12Ps 88:13Isa 38:11Isa 38:12Phil 1:23Phil 1:24deſirous: to liue, that they might amongſt men vphold and further the true worſhip of God, ſo to ſaue their brethrens ſoules, and aduance the glory of God the more: to die, that they might perfectly obeying God, fully pleaſe him, and freed from all euill, enioying all good, with him moſt bleſſedly liue. For not onelyonly the Apoſtle Paul, but all theſe, and whoſoeuer are grounded in the faith of Chriſt, but eſpecially all that hauehave ſtrong hope to aduance the honour of God, are in a ſtraite, as the Apoſtle ſpeaketh, Philip. 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 needfull for them. So that this remaineth a manifeſt moſt neceſſary dutie, and of all that hauehave truelie, as Simeon, beleeued in Chriſt, performed: namely, thenceforth ſtill to deſire death, though they alſo withall deſired, life for others, death for themſelues.

Yet all that deſire death performe not a dutie: for the wicked often deſire to die, but not duely: 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, and that for them, but vtterly hate it, holding it an extreame euill. For they acknowledge as, the trueth is, it will depriue them of all ther delights which heere they deſire, and they cannot but at leaſt feare, it will take from them all pleaſure, and bring them to eaſeleſſe, and yet endleſſe paine and torments intollerable, and yet vnſpeakeable: For the ſentence of the vnchangeable God is already giuen.

The fearefull, and vnbeleeuing, and the abominable, and murtherers, and whoremongers, and ſorcerers, and idolaters, and all liars, ſhall hauehave their part in the lake Reu. 21. 8.Rev 21:8which burneth with fire and brimſtone, which is the ſecond death. And the iuſt Iudge ſhall ſay to all woorkers of iniquity: Go ye accurſed into hell fire prepared for the diuell and his Angels: hell fire, where the worme Mat. 9. 43. 44. 48.Matt 9:43Matt 9:44Matt 9:48neuer dieth, and the fire neuer goeth out. Wherupon, this the Prophet auoucheth, There is no peace to the wicked, Eſay 57.Isa 57ſaith my God. For in their ſtrong hope they feele a ſtinging feare, their greateſt confidence is not without trembling of conſcience. Therefore fearing the euent of death to be for them (as indeed it is) moſt horrible, they vtterly abhorre it, they deteſt it extreamely. How then (ſay ſome) ſhould they ſeeke death ſo eagerly? How ſhould they murder themſelues ſo willingly? They doe 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 body, the horrour of mind, they are moſt impatient of, they cannot, they will not endure them, and thereupon they ſometimes preferre death before life, leſſe willing to liue in vexation, then dying to try, whether they ſhall feele what they feare, euen deſerued damnation: for they are neuer willing to die, but vnwilling to liue often, and ſo work themſelues endleſſe woe, in hope of ſuppoſed happineſſe, abhorring life, not truly deſiring death. For how die they, when they moſt voluntarily bereaue themſelues of life? not in louelove of God, longing to pleaſe him, performing all ſeruice to him: but either in paine of bodie, or elſe anguiſh of mind, either raging that they cannot ſatisfie their luſts, or hauehave loſt outward things immoderatelie loued: for fearing, if they die, deſerued torments: if they liue they ſhall either continue in felt horrour, or loſe hoped for honour: either impatient of Gods rod, fretting againſt him that they ſo heauily feele his fury, and cannot fiercely fulfill their malitious minds, or freelie feede on the reſt of their fleſhly luſtes, 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 truly deſiring death. Therefore, in that Simeon duly deſired death, that which we heard of Simeon in the beginning is proued true, to wit, that he 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 forgoe this life, to feele for euer the ſecond death. But the faithfull hauing their conſciences quiet, and 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 weary of the ſeruice and bondage of Sathan and ſinne, and aſſured after death to enioy the true life, moſt fully glorifying God, and moſt perfectly pleaſing him for euer: and therefore alſo they deſire death, not ſhortning their life, but waiting his leiſure and calling, thereby glorifying God, as in their liues they hauehave done, and ſought to doe.

For man was not borne at his owne will, and therefore may not die at his owne pleaſure. Therfore they beg it of God, referring themſelues euer to his good will, when, where, and how by death they ſhall glorifie him, ſtil deſiring it, but neuer wilfully procuring it.

If any obiect, that Sampſon pluckt the houſe on his owne head, as well as on the Philiſtines, we muſt vnderſtand, that Sampſon was a figure of Chriſt; and therfore as it were offring himſelfe to God a ſacrifice, firſt praied, and then glorified God at his death, more then al his life, in killing ſo many of Gods enemies.

And becauſe they waite the Lords leaſure, they not only wilfully murder not themſelues, but are carefull alſo leſt fooliſhly vnwittingly they haſten it. For all they are guilty of their owne blood, that either by foole-hardie, raſh, or vnwiſe behauing, or with ſurfets, drunkenneſſe, or any intemperat vſing of themſelues, ſhorten their life. Yea, though they tender their liues neuer ſo deere, 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 he ſaw Chriſt, he was vnwilling to liue any longer to ſee more. His deſire accompliſhed, his long longing at length is ſatiſfied, his feruent expectation with free ioy now fulfilled. It is enough, ſaith Simeon, that I hauehave ſeene my Sauiour: as Iacob ſaid, It is enough that my ſon Gen. 45. 18.Gen 45:18Ioſeph liueth. How much more then ſhould wee bee ſatisfied with this, and in all thankfulneſſe reſt in it, that we hauehave ſeene Chriſt; not as Simeon, in weakenes and baſeneſſe, but victorious, moſt glorious, ouer ſin, death, and hell triumphing, and are more aſſured then Iacob was, that hee, 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 Ioh. 17. 14. 1. Iohn 3. 3. Rom. 8. 18.John 17:141 John 3:3Rom 8:18earth? and moreouer, where he is, thither ſhall wee come and be like him, and with him as fellow-heires reigne in the kingdome of our Father for euer.

Simeon knew Chriſt as ſoone as he ſaw him, and embraced him 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 ſoon as they know it, and feele the comfort of it as ſoone as they beleeue it. But others heare it as though they heard it not, like deafe adders which ſtop their eares at the voyce of the charmer. So Pharao would not heare the voyce of Moſes, nor Baals Prieſts the voyce of Elias: and others Exod. 5. &c. 1. King. 18.Exod 51 Kgs 18though they know it, yet will not beleeue it, as if God were vntrue: ſo all malitious wretches that preſerre the pleaſures of ſinne 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 heart oppreſſed, the deſolate afflicted ſoule.

The ſeede is not caſt all on a heape, but it is caſt abroad: therfore 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 ſtomacke, 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 wee hauehave hitherto ſeene) to the Temple, and when thou art there it will leade thee to Chriſt, and when thou haſt receiued and embraced him, it will poſſeſſe thee with ioy, and 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 bee 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, fellowes to princes and Angels, for wee ſerue him whom Dauid, Salomon, Ezechias, Ioſias ſerued: yea, to whom a thouſand thouſands, Dan. 7. 10. euen 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 Exo. 12. 22. 23. Eze. 9. 4. 11. Re. 10. 7. 3. 5. 6Exod 12:22Exod 12:23Ezek 9:4Ezek 9:11that which is Sathans. But all the houſes of Iſrael are ſprinkled with the blood of the Lambe, and all mourners in Ieruſalem 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 young men are more forward in the trueth, and more zealous then the aged, the ſonne then his father, the ſeruant then his Maſter. Once the younger 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 wee heare of them to be in their youth, yea, they were zealous in the Lords buſineſſe.

Age hindreth not Noah from building of the Arke when God commanded him: age hindered not Simeon Gen. 5. 32. & 6. 22.Gen 5:32Gen 6:22from reioycing and mirth when he beheld and embraced the Lord Ieſus Chriſt. Then old Simeon embraced Chriſt, and he enioyed him with hearty ioy in zeale, but now where is old Simeon? There be but few of them to be ſeene comming to the Temple to receiue Chriſt, but Dan. 1. 8. 1. Sam. 2. 3. 1. Ti. 4. 12. Phil. 10. Mat. 21. 15.Dan 1:81 Sam 2:31 Sam 2:1Matt 21:15now young men receiue him, yong Simeons, young Daniels, young Samuels, young Timothies, and young Oneſimus, and the young infants beginne to ſpeake againe.

The young hauehave him, they are zealous, and J hope they wil keepe him, though old men neglect him. Sathan, thou haſt too much for nothing already.

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, Iohn 14. 27. My peace remaine with you, Pſal. 37. 37.Ps 37:37ſaith he. Our peace is laid vp in Chriſt, and all the peace we hauehave, we hauehave by him, elſe it is not true peace. Simeon was iuſt, and feared▪ God in his life, and therfore he departed in peace: ſo marke the end of the iuſt, and follow their ſteps, and you ſhall then depart in peace, like the Lambe vponupon the Croſſe.

Faine would Balaam die the death of the righteous, but Balaam muſt then liue the life of the righteous: therfore Nu. 23. 14.all men looke to this. Happy are they that depart in peace, who when Death ſaith feare, and the ſerpent ſaith deſpaire; they ſay by the ſpirit to the fleſh, crouch, and bid the Serpent flie, while Death openeth the priſon doores.

If the Papiſts would hauehave men to depart in peace, they would neuer ſay, that thoſe which depart goe to Purgatory: for ſo by their owne ſaying, the worſt part is behind. For they affirme, that the paine thereof is farre grieuouſer then any that in this life may be ſuſtained. But againe, ſome ſay, this Purgatory is in the earth neere to hell, and ſo it is too farre from heauen to be ſaued. Some doe ſay, they are puniſhed there by fire; and ſome ſay, by water; and ſome ſay, by fire and water. Some laſtly doe ſay, that the good Angels torment; and others ſay that the euil ſpirits doe it. Jn this variety of moſt vncomfortable opinions, how is it poſſible hence to depart in peace? But wee muſt vnderſtand it is a painted Sepulcher, made for the pampering of the liuing, not for the puniſhing or purifying of them that be dead. For the locuſt of Rome doe liue altogether by ſuch Trentalles, and by ſuch traditions, and this is the profitableſt dream that euer any of them dreamed: but it is manifeſt by the Prou. 30. Eccle. 11. 3.Prov 30Eccl 11:3word of God, that where the tree falleth there is lieth & ſhall lie for euer. Diues and Lazarus are dead; and where they are, thither ſhal we al go. Sathan hath many ſleights Luk. 16. 22. 23.Luke 16:22Luke 16:23to deceiue vsus, of which this is one of the greateſt, to bring vsus from the word of God, to dreames and traditions, and things inuented by the braines of mortall men, which hauehave not the ſpirit of God in them.

According to thy word.

All the ſeede falleth not into good ground, and therefore, though I hauehave ſhewed you it is vngodly, as beeing not according to the word, ſome thinke it but a ſmall matter to ſay for the dead, Lord hauehave mercy vponupon them at leaſt they thinke it as a veniall ſinne if it be a ſinne. But let vsus take heed how we make trifles of ſinnes, for there is no dallying with God, who is iealous as a conſuming Heb. 12. 29.Heb 12:29fire, when his people make ſuch ſmall account of his words. Other demaund, whether it be not better to ſay. God be with them, than the diuell be with them; both which are naught and to be eſchewed. And herein they aske this queſtion like a theefe, who hauing robbed a man by the hie waie, and being taken with it, and demaunded why he did ſuch a villany, ſaith; Is it not better to rob him than to kill him? as though hee muſt needs doe one of them: then what a ſhameleſſe anſwere is this? for it is manifeſt, that of two euils none is to be choſen.

Some will ſay, it is a teſtimony of our good will. To ſuch we muſt reply, ſaying; ſo it is a teſtimony of your ignorance: and then after a little conference they will graunt, that indeed it doth not profit them. Then wee muſt reply and ſay, God hath made all things to profite vsus, and hath commanded that nothing bee vſed vnprofitably no not ſo much as a vaine word ſpeaking, ſaying; Mat. 12. 36.Matt 12:36that for eueryevery idle word wee muſt giuegive account at the day of iudgement. Then they reply againe, ſaying: Jf it do them no good, it doth them no harme. But we muſt anſwer, it were good to beware leſt it doe thy ſelfe harme.

Another ſort will reply and ſay, I pray God I neuer doe worſe. But to ſuch we muſt anſwere; I pray God you may doe better: and you ſhould firſt know whether you doe not harme, before you doe it. For indeed it muſt proceede of harme being ſpoken in doubting without faith; for if you beleeued that they were laid vp in peace, whom you pray for, what neede you pray for them at all? But it ſhewes an vnbeleeuing hart, and we know that whatſoeuer is not of faith, is ſinne, and the Lord will ſay of them, who hath required theſe things at your hands? Rom. 1. 23.Rom 1:23You hauehave wrought vanities. Now therefore you will not leaue it becauſe you vſed it: then wil you ſay alſo, we will not leaue our lying, nor our ſwearing, nor our curſing, becauſe we hauehave vſed it. It will grieue me if I heare you vſe theſe ſpeeches heereafter, hauing no reaſon nor proofe of ſcripture to maintain it by, or to be your warrāt in it: therfore I charge you in the name of God, that you vſe them not, but rather when you heare this, or any other ſin condemned, lay hands vponupon it, & ſee that you put it to death without delay, according to the law of God.

According to thy word.

When Sathan hath thus poſſeſſed vsus with this opinion that in the ſeruice of God we may neglect the word of God, then profites and pleaſures guide vsus in our profeſſion: but they that doe 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 wait 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 nakednes, the ſubtile ſerpent can deceiue no longer, but before he ſeeth his nakedneſſe, he is euer deceiued, and led away with the multitude into innumerable errors. Some ſay, they ſhall be ſaued by good works, and ſome by the Popes pardon, others ſay by Purgatory, and theſe will hauehave a Maſſe ſung for them as long as the world ſtandeth, and all for one ſilly ſoule thinking to bee ſaued by it. And yet ſee their blindnes, for they ſeeme to thinke that their torment ſhall not ceaſe as long as the world ſtandeth; elſe why ſhould they find and hire men to ſay Maſſe for them ſo long? but theſe are the far morſels of Baals Prieſts, and for this cauſe is the Popiſh Creed made very fauourable to the Cleargy-Wel, ſay that Ignorance is the mother of their deuotion, for when the couetouines of the Prieſts and the Ignorance of the people ioyned together, then they inuented Purgatory, Maſſes, Prayer for the dead, and then all their trinkets. For if they had not held our Fathers in ignorance, keeping them from the word, they would neuer hauehave beene Papiſts. But when they caſt a miſt before the eyes of men, then the blind fell into the ditch, which doth containe ſo many groſſe corruptions.

For mine eies hauehave ſeene thy ſaluation.

For, &c. Becauſe the holy Ghoſt by inſpiration had dedeclared vntounto him that he ſhould not die, till hee had leene Ieſus Chriſt, therefore the ſame ſpirit led him to the Temple, and ſhewed that which it promiſed and hauing ſeene the ſame, he deſired and wiſhed to die, and be releaſed from this earthly priſon, that he might …iue with God. As id…e and euill wiſhes are vaine, becauſe they are not according to faith, not grounded vponupon the word of God, ſo though we aske as cunningly as Iacob, and as earneſtly as the ſonnes of Zebede, yet if wee aske Gen. 27. 17. 18 19. 20. &c. Mar. 10. 35. 37. Iam. 1. 7.Gen 27:17Gen 27:18Mark 10:35Mark 10:37Jas 1:7not in ſaith according to knowledge, we cannot obtaine. But wee ſhould aske ſo that we may receiue, that we may not returne empty. Therfore the ground whereon Simeon ſetled himſelfe to wiſh for death, was, that hee had receiued a promiſe of God, that he ſhould be deliuered from this miſerable life, when hee had once ſeene the light of the Gentiles, the Chriſt: and now hee 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, and 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. Therfore wee Iohn 11. Luke 29. Iohn 4. Luke 10. Luke 5.John 11John 4Luke 10Luke 5ſee that the words of the Scripture are true, which ſaith, that Chriſt was perfect man in all things, ſinne onelyonly excepted. For he ſometime wept, as at the death of Lazarus, and like wiſe ouer Ieruſalem. Sometime he thirſted, as at the Well where the woman of Samaria diſputed with him: and alſo ſometime eate, as at Marthaes houſe, as alſo among Publicans and ſinners, and in eueryevery thing ſhewed himſelfe to be perfect man.

HaueHave ſeene &c.

O Lord, ſaith he, I deſire now to be diſſolued and 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 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 ſin and ſathan by faith & peace towards God through louelove. And now, ſaith hee, I hauehave embraced him, and thankfully do receiue him. I beleeue, & am perſwaded that this is the ſame Meſſias, whom the Father promiſed, and the Prophets fore-told, all Iſrael longed & expected for, who is the light of the Gentiles, the glory of Iſrael, and the God of the whole world. So they which louelove the truth of God, and waite with deſire to bee filled with the knowledge thereof, ſuch ſhall not die vntill they hauehave their harts deſire with contemplation therof. Acts 10. Acts 8.Acts 10Acts 8For as Peter was ſent to Cornelius, and Philip to the Eunuch: ſo the Lord will ſtirre vp ſuch of his ſeruants, as may bee fit inſtruments to miniſter the ſame vntounto vsus. Iudas indeed died 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 ioy and comfort, 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 his light, although they had a miſt caſt before their eyes? Surely, ſuch died not till they ſaw Chriſt, and embraced him in their hearts. And this is our iudgement concerning them that died in the time of Popery. And likewiſe as concerning the reſt, which thought to be ſaued by Purgatory and Maſſes after that they are dead, we ſay that they which ſleep without oyle in their lampes they die ere they are aware of, and ere they wiſh for it, like the Philiſtines which ſent for Sampſon to laugh and mocke at him, and to ſport Iudg. 16.Judg 16themſelues, vponupon whom the houſe fell and deſtroyed them all: or the Egyptians, which thought that the waters had made paſſage for them aſwell as for the Iſraeliers, Ezod. 16.both which died in and for their ſecurity becauſe they were not watchfull, nor prepared againſt the Lord called them.

HaueHave ſeene thy ſaluation.

Seeing now hee is come for whom Simeon longed, what are the troubles that are paſt, and the ſorrowes that are come to an end? ſo when wee hauehave our deſires accompliſhed, feeling the ſound comfort of the Goſpel, what ſhould we? how may we thinke, either on the length of time wherein we waited for them, or the tediouſnes, or alſo grieuouſnes of the troubles whereby wee hauehave obtained them.

HaueHave ſeene thy ſaluation.

As Moſes died on the mount where hee ſaw the land of Canaan: ſo the godly die in the ſight of God, and in Deut. 34.Deut 34the contemplation of his glory, like Stephen, who at the very inſtant of his death, ſaw the heuens open, and Chriſt Ieſu… ſitting at the right hand of his Father, and like Simeon Acts 7.Acts 7here, which deſireth to bee 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 neer at hand, and therfore they that hauehave not yet ſeene Chriſt, they that hauehave not yet embraced him, but ſtill ſleepe without oyle in their lampes, ſhal ſodainly be ouertaken without the wedding garment, and ſhall be caſt into eternall torment for euer.

HaueHave ſeene, &c.

There be many ſights of Chriſt, all goe not vp to the mount, as Peter, Iames and Iohn, all ſee not his face with Matth. 17. Exod. 33. Iohn 13. 2. Cor. 12. 2.Matt 17Exod 33John 132 Cor 12:2Moſes, all ſleepe not in his lappe with Iohn, all are not taken vp into heauen like Paul, all embrace him not in their armes with Simeon. But as pleaſeth God, ſo he ſheweth himſelfe vntounto vsus, and all that louelove him, both ſee him and embrace him.

To ſome he ſhewes himſelfe as in a glaſſe, to ſome generally, Mat. 20.Matt 20to ſome particularly, ſome he calleth early, and ſome hee calleth late, and there is no houre in the day, wherein he calleth not ſome to get labour in his Vineyard. To ſome he ſheweth himſelfe by Angels, & to otherſome by viſions. Abraham ſaw three Angels, Lot Gen. 18. Gen. 19. Iudg. 13.Gen 18Gen 19Judg 13ſaw but two, Manoahs wife ſaw but one, and yet one was enough. It is ſaide that Abraham ſaw Chriſt his daies; but we ſee him cleerer then Abraham, and cleerer then Iohn, if we beleeue in him as we ſhould. Some ſee Iohn 8.John 8Chriſt, and not his ſaluation, and ſome ſee his ſaluation, and doe not embrace it. We ſee Chriſt when wee heare his word, and we embrace his ſaluation when we beleeue it: they ſee him that heare him, they embrace him that follow him. Heere if they had heard me, I would hauehave ſearched Ieruſalem with lampes, to ſee who ſitteth in darkenes. But how can they beleeue the word of God which heare it not? how can they embrace Chriſt which know him not? and all through ignorance, hauing not the meanes to ſee him, becauſe their leaders are either blind guides, ſleepy watchmen, or hireling ſheepheards. And ſurelie it is a wofull caſe, when ſhepheards goe to taske, and let their owne ſheepe alone ſummer & winter. They ſheare them, but neither ſummer nor winter doe they feede them. How ſhould thoſe people vnderunder their charge ſee Chriſt and his ſaluation, when they are ſo debarred of the wholeſome food, and euen ſtarued to death many thouſands of their ſoules, becauſe they hauehave not the foode that nouriſheth the ſoule vntounto ſaluation? and how many bee there that are as old as Simeon, and 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 embrace him, and therefore they defer that & put it off from their youth to their middle age, from their middle age to their old age, from their old age to death, and ſo they can hauehave no leaſure in all their life to embrace him. But to ſuch as doe ſeek him, & wait for him with vnfained diligence, we ſay as the Angel ſaid vntounto the woman at the ſepulchre, feare Iohn 20.John 20not, you ſeeke the Lord Ieſus. How is this world ſet to deceiue vsus? We can find leaſure to doe euill at any time, but we can find no leaſure in all our life long to doe 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, and you let the ſtrangers take it from you; you were required to a faſt, and you did feaſt your ſelues; you were required to come & 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 empty, for your parts, and your ſhoppes were as open & you were about your merchandize, forſaking God, and ſeeking to winne 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 and eternall God. He Matth. 1.Matt 1calleth him thy ſaluation, for his name was not giuen him by Ioſeph, nor by Marie, but by the Angell of God, Luke 1. Luke 3. Luke 14. Mat. …7. Math. 2.Luke 1Luke 3Luke 14Matt 7Matt 2ſignifying that he was come from heauen. The Father ſaw him when he was borne, the ſpirit came vppon him when he was baptized, the Angels miniſtred vntounto him in the wildernes, his enemies ſubſcribed vntounto him vponupon the Croſſe, the Virgin trauailed, the ſtarre walked, the Wiſemen came out of farre Countries to worſhip him. Then is not this Iehouah the mighty God, whoſe birth is glorious, whoſe life is famous, which death is meritorious? None can take vponupon him the authoritie of God, but he, on whoſe ſhoulders the Lord layeth it, beeing 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 diuels, with all the euils ſpirits doe obey his voyce at whoſe name all knees Mark 1. Phil. 2.Mark 1Phil 2ſhall bow. He came not to bring health, wealth, pleaſures or profits, for the which if he had, then multitudes of worldlings would hauehave followed him; but hee came to bring ſaluation, righteouſnes, peace, truth, and life, Matt. 7.Matt 7therefore few care for him. Hee came to ſaue ſinners, not all ſinners, not eueryevery one that ſayeth Lord, Lord, Luke 5.Luke 5but he came to ſaue penitent ſinners, which turne vntounto God by their repentance. Therefore he praieth in Iohn Iohn 17.John 17for thoſe onelyonly that were giuen vntounto him. So ſoone as the ſeede is ſowne, the ſtones refuſe it, or the Sunne parcheth it, or the thornes choake it, and what comfort hath the Lillie among thornes? Therfore wiſedom taketh her vntounto her wings, and whiſpereth ſaying, you ſhall ſeek Pro. 1.Prov 1me before I come, you ſhall ſeeke me, but ſhall not find me, becauſe ye 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 he leaueth bound in the chaines of their iniquity, to be tormented of him which had tempted them thereunto, whoſe will they alwaies endeuoured to fulfill, and not the Lords; and hee ſheweth them a hand vponupon the wall writing writing their condemnation, and another catching them by the hairy ſcalp Dan. 5.Dan 5which maketh all their ioynts to tremble, and their harts to deſpair, and he ſaith vntounto them; What doſt thou heere without thy wedding garment? How dareſt thou come to ſteale the childrens bread? The Spirit of Saul worketh Mat. 20. 1. Sam. 16.Matt 201 Sam 16in him, in his bed, and eueryevery where, and he calleth for the Harpe of Dauid to comfort his heart which cannot be comforted. And this ſpirit ſaith to Iudas; Thou haſt betraied the Lord, and crucified him, therefore goe Math. 27.Matt 27and hang thy ſelfe: for euen at the preaching of ſaluation, the horrour of damnation, the marke of Caine ſticketh within thee whoſoeuer beleeueſt not in Gods ſaluation. But the godly heart goeth home, hauing embraced this Gen. 4.Gen 4ſaluation, chewing the cud, and reioycing like the Apoſtles, which reioyced in that they were counted worthy to ſuffer for his names ſake: and they ſay, O what a good Acts 5. 4. 1.Acts 5:4Acts 5:1banquet we hauehave had this day! what delicious dainties hath God feaſted vsus with! and ſo the Bee goeth loaden to the hiue, and goeth longer in the ſtrength thereof then 1. Reg. 17.1 Kgs 17Elias did.

Thy ſaluation.

The onelyonly Sauiour is heere called ſaluation it ſelfe: for if he were called a bare Sauiour only, then you might likely vnderſtand by ſome other Sauiour; but heere is 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 waies to death, and yet but one death. The braſen Serpent was a figure of Chriſt, that they which are ſtung by ſin, by fire, and by the Serpent which Numb. 22. Iohn 3.Num 22John 3beguiled 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 merits, a ſaluation by Idols, as though Chriſt had leaſt to doe in his own office, for they hauehave other ſaluations to flee vntounto: They will hauehave it, but they will buy it, and what will they giuegive for it? Why, they will faſt ſo many daies, goe ſo far on pilgrimages, hire Prieſts to ſay ſo many Maſſes, build ſo many Abbies, and giuegive ſo many ſummes of Money to the Monks and Friers. Therefore the Scripture goeth againſt them, and diſhonours their ſhameleſneſſe, who (like Nimrod, that heaping ſtone vponupon ſtone, would hauehave built vp to heauen) heape ſinne vponupon ſinne, and euerie Gen. 11.Gen 11houre, ſome one hereſie or ſuperſtition groweth vp from this filthy roote.

For what Papiſt dare ſay, that Simeon thought on any of theſe, or put confidence in any other Sauiour, but only Gal 3. 1. 18. 2 Cor. 1. Gen. 42.Gal 3:1Gal 3:182 Cor 1Gen 42in him whom he embraced in his armes? For ſaluation is by the promiſe of God, and all promiſes are in Chriſt. And though Iacob wanted bread, Ioſeph wanted not mony, therefore he gaue them backe again their money, and likewiſe he gaue them that corne that they would hauehave bought with it. I would wiſh them therefore to ſay as Ioſephs brethren did, that they hauehave their corne for nothing, and their mony too: let them I ſay be content and reioyce, to ſay, that they hauehave mercy for nothing, and their works too. For God cannot be wonne 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 ſinne, but the blood of 2. Reg. 5.2 Kgs 5the Lambe. By this the Iſraelites were ſaued when the deſtroyer paſſed by. By this the Lord knoweth vsus to bee Exod. 1….Exod 1his 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, the truth, and the life: for that life Iohn 14.John 14which wee hauehave, is but a ſparke and ſhadow of life, but he is the true and eternall life.

Then ſeeing Chriſt is both our righteouſneſſe, ſaluation; and alſo the way, the trueth, 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 wiſedome, righteous without righteouſnes, or ſaued without ſaluation. Therefore let vsus not be aſhamed to take our water from the fountaine, ſeeing Chriſt is the fountaine of all wiſedome, 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 lead vsus through the wildernes.

But as the riuer Siloa runneth through all the land of Iudea, and watereth the whole Citie of God: ſo Chriſt Epheſ. 4. 2. Cor. 15. Rom. 5.Eph 4Rom 5doth ſhew himſelfe all in all, & all-ſufficient in mercy to ſaue and bleſſe all his Church with ſpirituall gifts. If Chriſt be ſaluation, what ſhall make vsus deſpaire? Shall Sathan? No, for he hath ouercome Sathan. Shall death? No, for he hath ouercome death. Shall hell? No, for he hath ouercome hell. Shall the Law? No, for he hath fulfilled Eſay 63.Isa 63the Law. Shall wrath? No, for he hath troden the wine-preſſe of his Fathers wrath. Therefore it was a ſweet ſaying of one at his death: VVhen mine iniquity is greater then thy mercy, O God, then will I feare and deſpaire.

Saluation is borne, therefore we were all in the ſtate of condemnation before: light is come, therefore we ſate all in darkens before: glory is come, therefore we were all loaden 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 all damned fire-brands of hel, heires of condemnation, and forſaken of God. To him that is ſicke, it is eaſie to bee thankfull when hee is whole, but when he is whole, it is harder to be thankfull then to be ſicke. I would faine be diſproued, that Niniuch might be ſaued, though Ionah would not.

Thy ſaluation.

This word ſaluation is a ſweet word, yea the ſweeteſt word in all the ſcripture, and yet many deſpiſe this worthy 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 ſo vnmindfull of him! Pſalm. 8.Ps 8If a friend had giuen vsus any thing, we would hauehave thanked him heartily for it, but to him that hath giuen vsus all things, we will not giuegive ſo much as thanks. Now therefore let the rocke guſh out water againe, and let our ſtony hearts powre forth 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 ſcarce a Simeon to embrace him, the babe is here, but where is Simeon?

If God had not loued vsus better then we loued our ſelues, we ſhould hauehave periſhed long ere this, and yet we embrace not Chriſt as Simeon, who hath ſaued vsus from temporall and ſpirituall puniſhment. Wee are inuited to a banquet, he who calleth vsus to it, is God. What is the banquet? Saluation. VVho are the gueſts? The Angels and the Saints. What is the fare? Ioy, peace, righteouſneſſe; this is the fare, and we inuite you euerie one: yet who will come at our bidding? ſome for want of faith, ſome for want of louelove, ſome for wnat of knowledge, hauehave deſpiſed this holy banquet; yet vntounto this art thou called ſtill, O ſoule vnworthy to be beloued.

FINIS.

THE SECOND SERMON OF THE SONG OF old father Simeon.

Thy ſaluation, which thou haſt prepared before the face of all the people, a light to bee reuealed to the Gentiles, and the glorie of thy people Iſrael.

THy ſaluation. This word ſaluatiis a ſweete word, and holds mee to it like an Adamant; for when J thought to proceede, this word ſaid vntounto me, ſtay here, teach this, and teach all, learne this, and learn 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 impoſſible to bee ſaued without him, for ſaluation is onelyonly in him. Chriſt can doe any thing but this, hee cannot ſaue him that will not repent. He is called the ſaluation of God, becauſe hee came not from men, nor from Angels, nor by chance, but from Luke 1. Luke 1. Matth. 2. Luke. 2. Matth. 2. Luke 3. Marke 1. Luke 1. 15. Iohn 11. Matth. 27.Luke 1Matt 2Luke 2Luke 3Mark 1Luke 1:15John 11Matt 27God himſelfe, and therefore his Name was not giuen him after the manner of men, which was, that eueryevery Father ſhould name his owne child, but ſo did not Ioſeph, for the Angell had giuen him direction for his Name.

The Virgin, the Oracles, the Babes, the Sheepheards, the Staire, the Wiſe-men, the voice of the Crier, the diuels, the leapers, the ſicke, the dead, the earth-quake, the Sunne, the Moone, and all the creatures doe beare witneſſe vntounto the Sonne of God, which is our ſaluation. He is called the ſaluation of God, becauſe he is ſaluation according to Gods owne minde. He came not to bring eaſe and liberty, but he came to bring the ſpiritual ſword, and condemnation to all obſtinate ſinners, yet ſaluation to the penitent.

I ſhewed you how many deſpiſed this jewell, becauſe they know not what it is worth, how few Simeons there be in the Temple, how few Nathaniels, how few men that feare God: theſe plants grow not on eueryevery ground.

Who would be vnthankfull if hee knew what the Lord giues and what he forgiues? Hee 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 men. Doe you not maruel how you can offend this Lord willingly, which hath done ſo much for you? Heere I reprooue vnthankfulnes, ſecuritie and negligence, ſtriuing as it were to crucifie Chriſt againe, as the wicked Jewes did, who neuer proſpered ſince the time that they ſaid; His blood bee vponupon vsus, and vppon our ſeede. They were not like Simeon, who as foone as he ſaw him, embraced him, and reioyced ouer him. There is no ſhew of grace in themwhich Mat. 27. 25.Matt 27:25ſhew no liking of godlines, neither in themſelues 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 builde an Arke vntill the Gen. 7.Gen 7flood come, no man will ſeeke for corne vntil the famine come, and ſcarce Lot will bee gone out of Sodome before the time of execution of Gods wrath doe come vponupon Gen 42. Gen. 19.Gen 42Gen 19them.

Wee preach vntounto you, and call vponupon you, wee hauehave euen wearied our ſelues among you, wee hauehave reprooued you for ſinne, and wee muſt ſtill reprooue you vntill you amend: now therefore, if there bee any grace in you, if ye hauehave any knowledge, any feare of God in you, if you hauehave any goodnes in you, if you hauehave any leaſure to bee ſaued, turne backe now from doeing euill, come out of hell, and plucke your limbes out of the clouches of the Serpent, for verilie we hauehave not done ſo well in this city as the Niniuites 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, vſury, and wrong? Surely they that hauehave done thus are monſters, I cannot ſee him, he walkes inuiſible and cannot be found. The heauens trembled at the death of Chriſt, the Sunne did hide his face, the earth quaked, the vaile of the Temple Matt. 27. 45. 51. 52. 53.Matt 27:45Matt 27:51Matt 27:52Matt 27:53rent in ſunder, the dead bodies roſe out of their graues, and all this was to ſhew that the Prince of the world ſuffered violence, and that the Lord of life ſuffered death for the ranſome of vsus, & of all whoſoeuer throughout the world doe beleeue the goſpell, and liue in obedience thereof, and withall, that hee ſuffering for ſinfull and wretched man, was a conqueror ouer hell and all euill and hath ouercome death. The Scribes were againſt him, the Phariſes were againſt him, the Rulers band thē ſelues againſt him, the Atheiſts againſt him, and all the ſpitefull and enuious Iewes againſt him, whoſe birth was baſe, whoſe life was contemptible, and whoſe death was ignominious, but God was with him, & in him, by whoſe power he ouercame them all, and ſo became the ſaluation of God.

Dauid being to encounter with Goliah, Saul tooke 1. Sam. 17.1 Sam 17and put on him his owne harneſſe, but hee could not weare it, it was too heauy for his little bodie, therefore he tooke nothing but a ſtaffe, and a few ſtones in a ſcrippe, and ſo Dauid ſlew the pride of the Philiſtines, and the feare of Iſrael. And euen thus the Lord ſet his ſonne to fight with the Prince of this world, not with ſwords and targets, bowes and bills, but with the word and ſpirit of God, with the which he hath ouercome, and through him we alſo hauehave the victory.

Which thou haſt prepared before the face of all people, &c.

He ſpeakes this to the end that the eies of all mankind may be fixed vponupon him, as the eies of all Iſrael were fixed Num. 22.Num 22vponupon the braſen Serpent in the wilderneſſe, that when they be ſtinged with the ſting of that fierie ſerpent which deceiued our forefathers, they may flie vntounto him for help, loſt they periſh in their ſinne, & their blood bee on their owne heads.

Which thou hast prepared.

He was prepared long agoe, as it doth moſt plainely appeare, for the virgin which bare him, the place of his birth, the poore eſtate wherein he was, his miracles, his Apoſtles, his torments, his croſſe, his death, his reſurrection and aſcenſion into heauen; all theſe were foreſhewed and fore-told long before they came to paſſe. Therfore ſome ſaid, Who is this that is ſo often ſpoken of by Iohn 11. Luke 8. Matth. 27. Iohn 10. Marke 6.John 11Luke 8Matt 27John 10Mark 6the Prophets? Who is this that can doe many miracles that the Scribes and Phariſes cannot doe? that can raiſe the dead, that can ceaſe the windes, that can calme the waters: at whoſe ſuffering the earth quaked, the Sunne hid his face, darknes came ouer all: and beeing 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 knowne before the face of all people, which was ſo manifeſt by dreames, by viſions, by oracles, by power; by authority, and eueryevery thing? For there was nothing which had not a tongue to ſpeake for God. EueryEvery thing was prepared for him before hee came to bee reuealed: hee came not in the beginning, nor in the ending: hee came not in the ending, that wee which come after him might long for his ſecond comming. He came not in the beginning, becauſe that ſuch a Prince as hee ſhould hauehave many banners and triumphs before him. Hee came not in the beginning, becauſe the eies of faith ſhould not bee dazeled in him, and leſt they which ſhould liue in the latter times, ſhould forget him and his comming which was ſo long before, euen as you forget that which I hauehave ſaid as ſoone as you are gone hence. Hee came not in the beginning, becauſe if he had come before man had ſinned, man would hauehave acknowledged no neede of a Phyſitian; but when man had ſinned and had felt the ſmart of ſinne: for when they were caſt out of Paradiſe they ranne vntounto Chriſt, as the Iſraelites did to the Serpent. He came not in the beginning, but in the perfect age of the world, to ſhew that he brought with him perfection, perfect ioy, perfect peace, perfect wiſedome, perfect righteouſnes, perfect iuſtice, perfect truth, ſignifying thereby, that not withſtanding 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 pompe and glory, which was a carnall conceite, for heerein they were meruailouſly deceiued, his father was but a poore Carpenter, and his mother but a ſimple woman, and he a ſilly 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 worthy of nothing? yet we ſee how cruelly they dealt with this bleſſed One, which came to ſaue them. Ignorance ſate in the chaire, deceit gaue the ſentence, and cruelty executed him with the moſt painfull and ſhamefull death of the croſſe. O that your eies doe not dazell, and your eares tingle, and your hearts meruaile at this dealing of theirs to our louing Sauiour, which came to ſaue them that would, and ſpecially in that now you ſee, that he abaſed himſelfe for our ſakes. euen to the vttermoſt! O wonderfull thing to thinke of? Jf you would marke, J 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 Paradiſe, lift vp your eyes, ſtretch forth your hands, and eate your fill of the tree of life, and the Lord will goe home with you, embrace him and kiſſe him entertaine him well, and he will dwell with you for euer. But you that come hither for faſhion ſake, either to ſee or to bee ſeene, to finde fault with ſome-what, or to make an hypocriticall 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 words are true. Shew me what it is that is better then ſaluation. I would hauehave none of you to bee damned if I might preuen it, not ſo much as a peece of you to be giuen vntounto ſathan, therefore I would J knew that ſtone that would kill Goliah, for I would ſtrike it with my might into his temples. If you will, you may be ſaued, and the Lord will one day put thoſe words into my mouth that will touch your hearts. Therefore now ariſe, kiſſe and embrace the ſweet babe Ieſus, and then afterward frame your ſelues to obey him, for then the Lord wil knocke at your hearts, and if you wil let him in, he will teach you all things. The Lord came not in the beginning, nor in the ending, but he came in the middle age of the world, to ſhew, that if it will not learne now, it will neuer learne Pſal. 2.Ps 2to come vntounto God by repentance and amendment, that they may learne to kiſſe the ſonne leſt hee be angry, and ſo they periſh in his wrath like Sodome. Hee 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 Acts 10.Acts 10vntounto him. For God reſpecteth no perſons, but eueryevery man of what nation or Countrey ſoeuer he be that feareth God and worketh righteouſneſſe, is accepted of him, and he will fufill their ioyes through Chriſt, yet not when wee will, but according to his owne good pleaſure and when he thinketh good. Therefore ſtay Helias, anon 1. King. 17. Exo. 14.1 Kgs 17Exod 14the Rauens wil bring thee meat, and thou ſhalt hauehave enough. Anon Moſes will deliuer Iſrael. So ſaluation is already prepared of God, and hath beene long ſince with fulneſſe of knowledge, and al excellent gifts, and he will giuegive them to vsus when hee ſeeth good. But wee are like whining children, that will not ſtay vntill their milke bee cold, but would hauehave it though they be ſcalded with it: ſo wee would hauehave the knowledge of God and liberty before wee know how to vſe it. Wee would know the high myſteries and deepe counſels of God, before wee know our ſelues; we would hauehave the liberty of the Goſpel, when we know no way how to vſe it but in ſecurity. But the Lord, hee will wiſely giuegive vntounto vsus as it were our bellies full when he ſeeth it good, and when hee ſeeth vsus ready for it, who knoweth our hearts better then we our ſelues.

A light to be reuealed to the Gentiles: and the glory of thy people Iſrael.

You hauehave heard Simeon ſhewing the cauſe why the ſonne was ſent from the Father, why hee became man, which raigned before in Paradiſe. VVhat mooued 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 miſery vponupon the earth. Two other 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 glory of Iſrael, which gloried in their ſacrifices, and 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 Gen. 29.Gen 29Leah, and became barten. And they deſpiſed the Gentiles light; like that ſonne which was angry becauſe Luk. 15.Luke 15his loſt brother came home againe; or like thoſe labourers which checked the Lord of the vineyard, becauſe Matth. 20.Matt 20he gaue vntounto the other labourers as much as hee gaue vntounto them. But the Gentiles are like Leah, who being Gene. 29.Gen 29deſpiſed became fruitfull. Simeon did reioyce in Chriſt, not onelyonly for that hee was the glory of Iſrael, but alſo for that he was the light of the Gentiles. Shall the head be ſorrowfull becauſe the hand is well? Nay rather the hand ſhould bee 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 gladde becauſe her daughter is wiſer then her ſelfe, the brother ſhould bee glad, becauſe his brother is richer then himſelfe: the miſtreſſe ſhould reioyce, becauſe her maid is a better huſwife 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 ſpirituall things aboue vsus: if we ſee that they hauehave learning, then we enuie them for their learning; if he hauehave more gifts, wee enuy him for his gifts, if he hauehave more knowledge, wee enuy him for his knowledge, if he hauehave more zeale, we enuy them for his zeale, if he hauehave more riches, we enuy him for his riches, and how can we reioice when eueryevery bodyes good is our euill and eueryevery bodies ioy is our ſorrow? But fixe your eies vponupon Chriſt alone, and he will fulfill your ioy, if you looke not backe to Sodome like Lots wife: if you louelove ioy and gladnes; Chriſt is ioy and gladneſſe: if you Gen. 19.Gen 19louelove comfort, why, Chriſt is the comforter of all that beare his croſſe: if you louelove life, Chriſt is eternall life: if you louelove peace, Chriſt is peace: if you louelove riches, Chriſt is full of heauenly riches, and full of liberality, to beſtow them vponupon all ſuch as louelove God: ſo Chriſt is all in all vntounto the godly, and they hauehave more ioy in Chriſt alwayes and in all things then the richeſt, and moſt glorious and ſumptuous prince in the world; then Salomon himſelfe had in worldly riches, honours, pleaſures, ioy, eaſe or felicity. For the wicked which put their truſt in riches, and make them gods of gold and money, of eaſe and pleaſures, though they do all that they can to fulfill their luſts, and take neuer ſo much pleaſure, and be neuer ſo merry, yet they can hauehave no true ioy, nor peace of conſcience; for all the peace, the mirth, and ſport they hauehave is but deceit, all falſe and indureable like the graſſe, Eſa. 58. &. 57.Isa 58greene in the morning, and withered ere night. But when the Lord doth knocke at their hearts & ſtrike them with a feeling of their horrible tranſgreſſions, as no doubt hee will, then they are all in a maze, and they can hauehave no ioy, no peace, no reſt; but they may ſay, in laughter my ſoule is ſorrowfull, in eaſe my ſoule hath trouble, in mirth mone, in riches pouerty, in glory ſhame, in life my ſoule is euen dead, in plenty my ſoule wanteth all things wherein it ſhould reioyce, it is deſtitute of all comfort, Gene. 4.Gen 4and poſſeſſed with all ſlauiſh feares; like Caine, who being Lord of all the earth, yet had no ioy in it when God had once forſaken him. Likewiſe Saul when God had forſaken him, he had no ioy of his kingdome, nor of all his riches, and then who had more ioy, Saul the King, 1. Sam. 16.1 Sam 16or Dauid the ſubiects? So then we ſee that perfect ioy can be had in nothing but in God, and in Jeſus 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 leade vsus to God, which is perfect ioy and peace, and 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 wee hauehave found him, there is no reſt for vsus, wee ſhall bee like the reſtleſſe Doue, which fluttered about, and found no reſt any way, till ſhe returned to the Arke: but wee ſeeme as though we ſought him and found him, when as we doe but play the hypocrites. Salomon ſaith that the waies of the whore are proſperity and welfare, for ſhe euer putteth on a vizard, that ſhe might not be knowne to bee ſo vile as ſhe is: ſo vnderunder the colour of goodnes euill is alwaies lurking.

Therefore alſo is Chriſt called the light, becauſe wee ſhould leaue our fooliſhneſſe, ſeeing light is come, and that wee ſhould forſake all our lights which are but darkneſſe, and cleaue vntounto his light, which is the true light indeede.

A light to be reuealed to the Gentles, &c.

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 fruitfull, or the prodigall ſonne returne home againe? It is like as if one Owle ſhould be conuerted to ſee light, or as if the ſtreame would returne into the fountaine, or as if an old man ſhould become young againe.

A light to be reuealed 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 ſpread vntounto the whole world. When the gueſts would not come, then hee ſendeth into Luke 14. 23.Luke 14:23the high waies, to compell others that would not come willingly vntounto it. Comfort is on foote, and that which will come, ſhall come, &c. The Queene of Saba came from the vttermoſt part of the earth to heare Salomons wiſedome, and the wiſemen came from the Eaſt to ſee Jeſus Matth. 12.Matt 12Chriſt: but we may ſay, the Lord was heere in the Temple, and I was in my ſhoppe, ſelling and buying, lying, deceiuing, and ſwearing. Well, when hee comes backe againe, I will be better acquainted with him; and ſo we eſteeme not of his preſence in any reuerent ſort. The Shunamite ſaid: Let vsus build a chamber for the man of God: then we ſhould build an houſe. Zaccheus 2. Reg. 4. 20. Luke 10.2 Kgs 4:20Luke 10climbed vp into a tree to ſee our Sauiour, and the Lord ſeeing his diligence, called him; Zaccheus, come downe, for I will dine at thy houſe this day, and that was a ioyfull day with Zaccheus, for then ſaluation came into his houſe, and vponupon all 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 endeuour to ſee Chriſt bodily, he ſhewed himſelfe vntounto him ſpiritually, euen to his hearts deſire.

To be reuealed.

HaueHave an eye to the future tenſe, that which is not, ſhall 1. Kin. 3. 12. 11 Iud. 13. & 15. &. 16. Luke 6. Acts 1. Acts 9. Math. 16. Acts 4. Acts 7. Acts. 7.1 Kgs 3:121 Kgs 3:11Judg 13Luke 6Acts 1Acts 9Matt 16Acts 4Acts 7be. As for example, Salomon was wiſe, but he is fooliſh; Sampſon was ſtrong, but hee is weake; Iudas was a Preacher, but he is a traitour; Paul was a perſecutor, but he is a Preacher; Peter was a denier of Chriſt, but now he is a bold profeſſour of Chriſt; Moiſes was learned in the wiſedome of the Egyptians, but now he is learned in the wiſedome of God, by which the wiſedome of the Egyptians is made but meere fooliſhneſſe in the ſight of God. Others, as heathen philoſophers, Plato, Ariſtotle, Cato, Crates, and ſuch like, were counted very wiſe men in the ſight of the world, yea they wrote ſo many books full of wiſedome, and alſo adorned with notable ſentences and witty ſayings, that one would thinke all wiſdom were buried with them, ſo famous were they, and ſo full of earthly vnderſtanding, teaching maners, counſels and policies: yet for my part I hauehave neither ſeene nor heard of any ſuch, being wiſe in worldly things, and without the wiſedome of God, but that they hauehave committed ſome notorious fooliſhneſſe in the ſight of all men, like Achitophel, of whom we read, that he was ſo wiſe a counſeller, that his counſell was like as one had asked 2. Sam. 16. 23 2. Sam. 17. 23.2 Sam 16:232 Sam 17:23counſell at the Oracle of God; and yet ſee the end of him, he hanged himſelfe, and all for the want of the knowledge of God. It had bin better therefore for him to hauehave had more wiſedome and leſſe wit. Crates, Ariſtotle, Plato, and others of the wiſe Philoſophers, hauehave either poiſoned, burned, or drowned themſelues: and ſo wee ſee that the end of the worldlie wiſedom is meere 1. Cor. 1. 20.1 Cor 1:20fooliſhneſſe, and the fooliſh hauehave more peace then the wiſe: for their wiſedome without the feare of God, doth them no more good then the Arke did to the Philiſtines, which did nothing but torment them, becauſe 2. Sam. 5.2 Sam 5they knew not how to vſe it, and therefore vnreuerently abuſed it. For if your wiſedome conſiſt in eloquence of words, in profunditie of wit, to gaine craftilie, and ſpend warily, to inuent lawes, to expound riddles, and interpret dreames, to tell fortunes, and prophecie of matters by learning: all your wiſedome is but vexation of the ſpirit; for all theſe without the feare of God, doe vsus no more good then their witte did theſe Philoſophers, which notwithſtanding ſate in darknes. And I am afraid though Chriſt broght light vntounto the Gentiles, yet it may be ſaid, that the Gentiles ſit in darkneſſe ſtill, ſauing a few Leuites ſcattered vponupon the mountaines, for whoſe ſake Sodome is ſpared. And becauſe thoſe had not the knowledge of God, therefore they worſhipped Mars and Cupid, Sunne and Moone, beaſts and ſerpents: 2. King. 17. 30. Iud. 16. 23. Act. 19. 33. 2 King. 19. 37 Exo. 32. 4. 6. 2. King. 1. 2. 1. King 22. 13. 1. King. 16. 32.2 Kgs 17:30Judg 16:23Acts 19:332 Kgs 19:37Exod 32:4Exod 32:62 Kgs 1:21 Kgs 22:131 Kgs 16:32ſo the Philiſtines worſhipped Dagon, the Epheſians worſhipped Diana, the Aſſirians Neſroch, the Jſraelites worſhipped a calfe, Ahaziah worſhpiped Belzebub, the Moabites worſhipped Chamos, the Samaritanes did worſhip vntounto Baal: ſo the truth to ſuch ſeemeth falſhood, and error ſeemeth truth. As for example, that the word ſhould be made of nothing, that the Word became fleſh that God and man was ioyned together in one perſon, that one man may be righteous in the righteouſneſſe of another; which is Chriſt, and that the dead ſhall riſe againe: theſe ſeemed fooliſhnes 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 themſelues to be wiſe, they became fooles, ſaith the holy Ghoſt. So then we ſee now what Chriſt hath done for vsus, Rom. 1. 22.Rom 1:22he hath bound that Serpent, which hath ſowne all the tares, ſo that the diuell is faine for want of better lodging to enter into ſwine.

Heeretofore, whereas one followed God, a thouſand followed Baal; But now Kings and Princes lift vp their heads, deſiring Chriſt to raigne with them and in them. Heeretofore we made our ſelues like the wounded man, we were ſpoiled, we were ſtript naked, and wee were bathed in our blood, being full of wounds; but now Chriſt hath furniſhed vsus, he hath waſhed vsus, hee hath cloathed vsus, and wee are now become true Iſraelites: vsus, which were the vile and wilde Oliues, hee hath grafted vponupon the true Oliue, and planted vsus in a fruitfull ſoile. And what cauſe can we ſhew for this, but onelyonly merciemercy? For Deut. 31.Deut 31heeretofore wee were called fooliſh, but the Lord hath made vsus wiſe according to the wiſdome of God in theſe dayes by his Spirit: but if yee deſerue to bee called the fooliſh Nation againe, then yee are moſt vnhappy and moſt curſed. So now we hauehave heard, that the Lord doth reueale his counſell vntounto his Prophets, and how the glorie of Iſrael is now reuealed to bee the light of the Gentiles. And you hauehave the cauſe why: becauſe the Iewes reiected their owne ſaluation. You hauehave heard that the cauſe was onelyonly his mercy and his louelove, becauſe mercy cannot containe it ſelfe within Ieruſalem.

A light to be reuealed to the Gentiles, and the glory of thy people Iſrael.

You hauehave heard why Chriſt is called light, why hee is called the light of the Gentiles, why the Lord did change a curſe into bleſſing, and why the Gentiles did change darkenes for light, and a thouſand gods for one true God. Then the Gentiles receiued more grace then they deſired, for the Lord came vncalled vntounto 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. Hee came vntounto the Iewes, & for the Iewes, and yet his comming vntounto the Gentiles, was better then to the Iewes. Hee came into the world when the world did abound in all wickedneſſe, and ſaued vsus when wee 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 wils: ſo that now wee would not bee as wee were for a thouſand worlds.

The blindneſſe of the Iewes was, and is wonderfull, who heard of their reiection, and of our conuerſion, and yet vnderſtood it not, neither ſought to preuent Gods wrath in reiecting of them. Therefore the Rocke, which ſhould hauehave ſaued them, ſhiuered them in peeces, wherein was ſhewed their wonderfull blockiſhnes, hauing it ſo often fore-tolde by their Prophets, figured in their lawe, ſhadowed in their ſacrifices, and read in their Churches from ſabbath to ſabbath. EueryEvery thing that cō meth to paſſe in Churches, in Common-weales, in Cities, in Countries, in Kingdomes, and in Prouinces; theſe are all fore-tolde 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 popery, 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 wee cannot vnderſtand it, though wee heare it day by day, becauſe wee doe not giuegive our mindes to vnderſtanding.

Such hearers ſhall ſtand in a maze before the righteous and terrible throne of God: the dead ſhall riſe, the trumpe ſhall blow, and all the world ſhall be in an vproare, and they ſhall ſtand quaking; when their hearing without profiting ſhall bee laid to their charge, and they ſhall ſay: O wee hauehave knowne no ſuch thing: but ſurely if the Iewes could come out of hell, they would admoniſh vsus to take better heed how we heare: for we heare as though we did not heare at all, our mindes are otherwiſe occupied. Now when wee ſee any thing cometo paſſe as it is fore-told in the ſcriptures, then we muſt ſay as Chriſt ſaid. 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 doeth 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 adorned with Scriptures, for ſo doeth God tender our calling, which is often in his mouth, and wee ſo often in his remembrance, that hee ſpeaketh of vsus in euerie booke throughout the whole Scriptures, like a kinde ſpouſe whoſe louelove is in a ſtrange countrey, and he delighteth himſelfe with thoughts and meditations of her: ſo hee did long vntill the Gentiles were come to him againe, like the prodigall child, whoſe Father did long vntill hee had embraced him. When ſhall my prodigall ſonne come home againe, ſaith hee? Luke. 15.Luke 15I will put my beſt garment on his backe, and my golde ring on his finger, and his fare ſhall bee the daintieſt morſell. And thus God longeth for our ſaluation, and hee knocketh at our doores; Is faith heere? is louelove heere? is one called the feare of God in this place?

And as louelove maketh louers ſometime to ſpeake plainely and familiarly one to another, ſometime by darke ſpeeches and riddles, ſometime by letters, ſometime by dumbe ſhewes and ſignes, and ſometime to hide themſelues one from another: So our God ſpeaketh ſometime plainely to his Church, ſometime darkely and myſtically, ſometime hee turneth his face from his Church and deere ſpouſe, as though hee would not ſpeake vntounto her for louelove, as appeareth in the booke of the Canticles. Of the caſting off of the Iewes, and calling in of the Gentiles; the firſt type or figure was Caine and Abel: Caine was the eldeſt ſonne of Adam, and Abel the yonger, yet God loued Abel, and accepted his ſacrifice; but God reiected Caine for his wickednes, and hee became a reprobate. Euen ſo doeth God, hee reiecteth the Iewes which were the eldeſt ſonne, the true Oliue, and the natural… ſeede, and Gods deere children if they had continued in obedience; and he taketh vsus being but the yongeſt ſonne, the wilde Oliue, the ſeede of the wicked, and maketh vsus children by adoption vntounto him, onelyonly of his mercy without any other cauſe.

The ſecond example was Sem and Iaphet, both which Gen. 9. Gen. 5. 1. 2 9. 24 10. 21. &. 11. 10. Gen. 9. 27. Iohn 10. 16.Gen 9Gen 5:1Gen 5:2Gen 9:27John 10:16were Noahs ſonnes: Sem was the ſecond ſonne, and Iaphet the firſt, and of this Iaphet came the Gentiles: of him ſaid Noah; God perſwade Iaphet that he may dwel in the tents of Sem: that is, that they may be vnited together, as wee ſee it is is come to paſſe. Other ſheepe I hauehave (ſaith Chriſt) which are not of this fold, them alſo will I bring, and they ſhall beare my voyce, and there ſhall be one ſheepefold, and one ſhepheard.

The third type or figure was Iſmael and Iſaac, both the ſonnes of Abraham: Iſmael was the eldeſt, Iſaac the Gen. 21.Gen 21younger, yet Iſaac was choſen of God, and enioyed the promiſe, and Iſmael his eldeſt brother a mocker of Iſaac was put away, the Lord was not with him.

The fourth type or figure was Iacob and Eſau, both ſonnes to Iſaac: Eſau was the eldeſt brother, & Iacob the Gen. 25.Gen 25younger, yet God loued Iacob and hated Eſau, becauſe Eſau contemned his birth-right and ſold it to Iacob for a meſſe of pottage, and therefore Iacob ſtole the bleſſing from him: ſo God bleſſed Iacob, but curſed Eſau: wereby is ſhewed, that the Lord did for the contempt of the Iewes, take away their birth-right and their bleſſing, and hath giuen it vntounto vsus.

The fift type or figure was Leah and Rachel, the two daughters of Laban: Leah was the elder, but bleare or Gen. 29. 16.Gen 29:16ſquint-eyed: Rachel the yonger, beautifull and faire. 17. Therefore Rachel was beloued of Iacob, and Leah deſpiſed, 18. Yet Leah was firſt married. 23. And alſo made fruitfull, 31. but Rachel alſo war after maried, 28. and more beloued, 30 and hauing enuied her ſiſters fruitfulnes, 30. 1. and repented, God remembred her, and made her fruitfull. So Chriſt firſt married the Iewes, and made them glorious; but when they deſpiſed their glory, he married with the Gentiles, and they enuying their happineſſe; of barren in all goodnes, became fruitfull in true holineſſe.

The ſixt figure was Manaſſes and Ephraim, the two ſonnes of Ioſeph: Manaſles was the eldeſt, and Ephraim was the yongeſt. Both of them Joſeph hauing brought to Iacob his Father, that he might bleſſe them, he tooke Manaſſes and put him towards Jacobs right hand, that he might bleſſe him firſt and more plentifully, and hee tooke Ephraim and put him towards Iacobs left hand. But Iacob ſtretched out his right hand and laide it vponupon 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. Thus the Lord bleſſed vsus when there was no hope left for vsus.

The ſeuenth figure was Rahab a harlot in Iericho, who was a Gentile, yet her heart was touched ſo, that ſhe Ioſ. 2.Josh 2receiued and entertained the ſpies that Iſrael ſent, and in time of danger hid them, that they ſhould take no harme: ſignifying thereby, that the Gentiles ſhould receiue and embrace the Iſraelites and meſſengers of the Goſpel, and keepe them as ſafely, and defend them as diligently as Rahab did the ſpies of Iſrael.

The eight figure was Ruth a Moabite: of her Chriſt Ruth 4.Ruth 4Ieſus vouchſafed to come as 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 from the couenant.

The ninth figure was Sampſon, who being a Iew, Iudg. 14.Judg 14would needes marry with a Gentile; ſignifying that Chriſt Ieſus would alſo marry with the Gentiles, as he did with the Iewes.

The tenth figure was Salomon who married Pharaos daughter, which was an Egyptian and Gentile, ſignifying 1. Reg. 11.1 Kgs 11therby, that Chriſt would take him a ſpouſe among the Gentiles to marry with himſelfe, as Dauid in the Pſal. 45.Ps 45Pſalmes declareth.

The eleuenth figure was Naaman the Syrian, whoſe leproſie is turned vponupon Gehezie, the leproſie of an heathen 2. Reg. 5.2 Kgs 5and ignorant man 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. Many like examples there are in the new Teſtament. For like as the Cherubins, though ſeuered in ſunder, yet looked one towards another, and both vponupon the merciemercy-ſeate: ſo the olde Teſtament and the new, looke one towards another, and yet point at one and the ſame thing.

The firſt type or figure in the newe Teſtament, was the Wiſe-men, which were the firſt fruits of the Gentiles, Mar. 2.Mark 2and came from the Eaſt, being guided by a ſtatre: ſignifying that by the guiding of the word and ſpirit of God, the Gentiles ſhould come from all the places of the world to embrace Christ Ieſus with ioy.

The ſecond type or figure was Chriſt his going into Egypt, ſignifying thereby, that he ſhould goe from the Iewes to the Gentiles, becauſe the Iewes refuſed him, through vnbeliefe, abundance of wickedneſſe, & want Math. 2.Matt 2of reformation: ſo we ſee that nothing can driue away Chriſt but ſinne.

The third type was Chriſt whipping the Iewes out of the Temple, ſhewing thereby that the Jewes ſhould bee Mat. 21. 12.Matt 21:12whipped or caſt out of the ſpirituall Temple; and the Gentiles ſhould occupie it. This (beloued) belongeth vntounto vsus, to whom the Lord ſo wonderfully hath made his light to ſhine.

The fourth figure is the parable of the Vineyard, that Mat. 21. 33.Matt 21:33was taken from them that poſſeſſed it, & giuen to them that ſhould bring forth the fruits thereof, and yeeld better increaſe vntounto the Lord of the vineyard.

The fift figure was the parable of the two ſonnes that were bidden to goe & worke in their fathers vineyard, Mat. 22. 28.Matt 22:28of whom the firſt ſaid he would, and did not: the ſecond ſaid, he would not, and did repent, and went to labour in the vineyard: the firſt ſignified the 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 Publicans and ſinners ſhould ſtand in iudgement to condemne the greateſt of them.

The ſixt figure was the feaſt that the Lord made vntounto Mat. 22. 2.Matt 22:2the diſobedient gueſts, whom the Lord inuited to his banquet, which was onelyonly ordained for them, and who promiſed to come vntounto it, and yet refuſed & would not come, but alledged ſlight excuſes taken from their louelove of earthly and tranſitory things aboue God. Therefore the Lord ſent into the hie waies to call and compell the Gentiles to come, which came, though ſome left their wedding garments behind them.

The ſeuenth type or figure was the viſion of Peter in Joppa, when he was on the top of the houſe, where hee Act. 10.Acts 10ſaw the veſſell come downe that had in it all manner of foure footed beaſts of the earth, and wilde beaſtes, and fowles of the ayre, and creeping things, where alſo the voyce ſaid vntounto him, Ariſe Peter, kill and eat: wherein the Lord ſhewed vntounto him, that hee ſhould count no man vncleane, although the Gentiles then were counted vncleane, as were the vncleane beaſts ſet downe in the law of God, therefore when Peter was ſent for, to Cornelius houſe, hee ſaide, Of a truth I perceiue that God hath no reſpect of perſons, but in eueryevery nattō he that feareth God & worketh Verſe. 34.righteouſneſſe is accepted of him.

Many other examples of our calling, as the ſtraied Luke 15. Luk. 5.Luke 15Luke 5ſheepe, the loſt groat, the prodigall ſonne, and Chriſt eating with Publicans & ſinners, which when we reade we ſhould caſt our figure and ſay, Of whom is this ſpoken? of the Gentiles? then is it of mee, for I am a Gentile. But am I conuerted? if I be not, then hauehave I not fulfilled this prophecie: therefore let vsus ſtriue to doe well, and to mortifie & ſubdue ſinne which dwelleth in our mortall bodies, for none but the valiant can enter into the kingdome of heauen.

Now all theſe prophecies are ſulfilled, the blinde ſee, the lame goe, the dumbe ſpeake, the deafe heare, the maimed worke, the dead are quickened, the leapers are cleanſed, and the poore receiue the Goſpell. Therefore who wil deſpaire 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 many places of the ſcripture it is foretold, whereby we ſee how deerely the Lord tendreth our ſaluation, like as a kind ſpouſe which was longed for, while ſhe was in a ſtrange countrey, for Chriſt longed for the Gentiles, till they came home againe vntounto him. Therefore let vsus now conſider what he giueth vsus, namely, righteouſnes and ſaluation: firſt righteouſnes, then ſaluation: firſt repentance, and then forgiueneſſe of ſinnes, the Sun of the Goſpell, leſt 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, and ouerthrow with the other by profaneneſſe, like thoſe men which while they ſurfetted at their gluttenous tables, called vponupon God for health. Chriſt is not receiued with the left hand: if the Father offering a gift, do ſee the Son ſtretch foorth his left hand, hee will withdraw his gift from him. I ſay, let vsus not contemne our light as the Iewes contemned their glory.

For what is light to him that will ſhut his eies againſt is? What is this light? It is ſuch a glorious light, and Natth. 13.ſuch an excellent reuelation, that great and mightie Kings hauehave earneſtly deſired to ſee, and Princes hauehave laid down their crownes to reueale it. Let vsus embrace this light, let vsus take and put on the wedding garment, and goe to the banquet, vntounto which a thouſand meſſengers hauehave inuited vsus, and alledge none excuſes: ſay not, I hauehave married a wife, I hauehave bought Oxen, I goe to ſee a Farme, &c. and Math. 12.Matt 12therefore I cannot come, neither wil I come. Well, do ſo, if that yee will needes: but remember that thou waſt inuited, and therefore the bleſſing ſhall bee giuen to another: and Eſau ſhall weepe for the bleſſing, but ſhall not Heb. 12.Heb 12hauehave it.

But giuegive mee a reaſon I pray thee, why thou wilt bee called the ſeruant of God which doſt not ſerue him, or the childe of God, which doſt not louelove him; or the diſciple of Chriſt, which doſt not learne of him: yet his raine falleth vponupon all, iuſt and vniuſt, and hee giueth thee all things for nothing: The Sunne doth giuegive his light for nothing, the dew doth giuegive his moiſture for nothing, the riuers doth giuegive their waters for nothing; and the earth doth giuegive her fruit for nothing.

What ſhall wee doe then when the Sunne ſhineth? Rom. 13. Epheſ. 5.Rom 13Eph 5Wee muſt not doe as wee doe 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 them to their trauell, and eueryevery bird welcommeth it with many a ſweete ſong. Chriſt is light, and this light is come: therefore hee that ſeeth not now is blinde. Are not they then blind which yet ſee not that praier for the dead is vaine, needleſſe, and booteleſſe? But thicke darkeneſſe hauehave a mighty light to chaſe it away. So that hee which beginneth to roote out ſome error or ſuperſtition, at the firſt ſhall hauehave much adoe, for cuſtome and naturall corruption are the firſt cauſers of hereſie, and ſhall crie againſt her in the maintenance thereof: and withſtanders of reformation ſhall ſay, Great is Diana of Epheſus: and ſo for a long time they ſeeme to waſh the Aethiopian, or the blacke Moore, the more they waſh him the more they gall him, and yet hee is an Aethiopian ſtill: but in the end the Arke ſtandeth, and Dagon falleth downe: and truth triumpheth ouer falſhood, hauing got the victorie; and light chaſeth away darkneſſe with the brightneſſe thereof. Why 1. Sam. 5. 81 Sam 5:8then doth this darkeneſſe continue amongſt vsus ſtill? To him that asketh, what Scrpture hauehave you againſt it? it is ſufficient to anſwer, what Scripture hauehave you for it? For if the word command it not, God reiecteth it, and will ſay, who hath required theſe things at your hands? But what is this? for eueryevery idle word you muſt giuegive account, as our Sauiour Ieſus Chriſt ſaith, Matth. 12. And whatſoeuer is not of faith is ſinne, Rom. 14. 23. They aske, what, ſhall wee not ſay God bee with them? Why ſhould you? Why (ſay they) muſt wee ſay nothing? What if thou doe not? What ſaieſt thou, when thou mentioneſt the death of thy firſt fathers, Adam, Seth, Enos, Enoch, Noah? Doeſt thou leſſe louelove theſe, not praying for them, then thou doeſt them for whom thou ſaieſt, God be with them? &c.

But thou haſt ſpeeches enow to vſe, if thou wilt needes ſay ſomewhat, and leaue ſuch ſuperſtitious and offenſiue ſentences: if hee bee a good man, thou maieſt ſay, the Lord bee thanked for his deliuerance, or the like: but if hee bee not, then thou maieſt ſay, God grant wee may doe better then hee hath done, and that by his fall we may learne to riſe, from ſinne, or ſome ſuch thing: whatſoeuer hee bee, thou maieſt ſay as Dauid ſaid of his childe, giuing a reaſon why hee would not pray for him any longer benig dead: Can I call him backe againe? I ſhall goe to him, but hee ſhall not returne to mee: or any other words, ſo they bee wiſe, and therefore not againſt the word. What then is to bee done? As Iacob ſaid to his wiues and children; GiueGive me your idols that I may bury them: ſo ſay I vntounto you; giuegive mee your ſuperſtitions that I may bury them, that they may remaine with you, or in you no longer, to the diſhonour of God, offending of your weake brethren, or to my griefe. For I am iealous ouer you, and becauſe you are mine, and I am yours; O that my voice were as the whitle-winde, to beat downe, roote out, and blow away all your ſuperſtitions, that they may no longer raigne amongſt you: or rather, O that Chriſt which is our light were come into vsus all, and ſhined ſo bright, that wee were aſhamed of all our darknes: of all, not of mind onelyonly, but of will alſo, and of workes, that wee no longer would walk in darknes, for few hauehave the wil to walke according to the word, either in darknes or light: wee can ſee to ſinne in the darke aſwell as in the light, and doe rather, becauſe the light diſcouereth both the harlot and the theefe, ſo they are afraide of the light; but aſſured bee wee, where light is not, Chriſt is not: for Chriſt is light; and let none bee afraid to ſeeke this light, which is ſo good, ſo excellent, and ſo profitable for Iohn 1.John 1vsus. For it doth not onelyonly deſcrie it ſelfe, but all other things round about it. Therefore if thou hauehave this light, thy faith, thy feare, thy louelove will ſhew it ſelfe, and good things cannot now hide themſelues, for hee that is light doth delight to pleaſe God in the light. It is no maruell though a man ſtumble in the darke, but hee which ſtumbleth in the light is not very ſtrong, becauſe hee ſeeth his way before him. Once we ſtumbled at eueryevery ſtraw when we walked in darkeneſſe, for then wrath had a fall, pride had a fall, luſt had a fall, drunkenneſſe had a fall, penurie had a fall, ignorance had a fall: or if you will, pride roſe, and wee fell; luſt roſe, and we fell, &c.

Were Aegypt as light as Goſhen wee ſhould hauehave Idolaters as ioyfull as true worſhippers; but there is palpable darkeneſſe, tedious, fearefull, and of long continuance in Aegypt, cleare light onelyonly in Goſhen: therefore flie Egypt, but if thou liue in Aegipt, that is, walke in darkneſſe, or commit wickedneſſe, though thou ſinne in the darke, the light will bewray thee, and thy conſcience will accuſe thee, and condemne thee for it. Therefore now giuegive ouer darkeneſſe, and arme thee with light, for our life ſhineth like the light, therefore now we ſhould be Iſrael, for Iſrael is reuolted.

But many Scrouls may bee written of our ſinnes, and thus the Gentiles are as Gentiles ſtill. Hee that beleeueth not the word, is an Infidell: he that beleeueth not God, is an Atheiſt: he that worſhippeth any thing more then God, is an Idolater: eueryevery mans conſcience ſhall condemne himſelfe. Yet men will leaue godlineſſe for riches, but they will not leaue riches for godlineſſe. What madneſſe? Yea the Iewes neuer ſerued God at any time with ſuch deuotion as many doe now their gold and their riches: O intollerable wickedneſſe? For many there are that could be content neuer to die, but liue euer heere with their riches and pleaſurs.

And is not the godly more deſpited for his godlines, then the wicked for his wickedneſſe?

Are not the members of Chriſt more hated, and worſe entertained by vsus, then the limbes of ſatan? So dearely eueryevery one loues ſinne, and drawes ſinne vponupon ſinne, till their be a chaine of many links and monſters therein drawn moſt lothſome. And though wee of our ſelues run ſwiftly to hell, yet the moſt driue vsus, to make vsus hie faſter: they come vntounto vsus, and ſay, your fathers loued vsus well, and ſaid vntounto vsus, if you will bee faire, you ſhall be wiſe; if you will be drunke, you ſhall be rich, &c. Yea eueryevery one pointeth, and ſhweth vsus the way that leadeth to deſtruction: and how few are the number of them that do ſhew vsus the way of vertue and golidneſſe.

And thus wee are euen as froward as thoſe Iewes that ſtriue who ſhall come into hell firſt. Who did euer thanke God that he was not borne an hundred yeeres agoe, when ignorance ſpred ouer all, and all Aegypt was ſmitten with darkneſſe? or that the Lord hath nor left him to himſelfe to become an Atheiſt, or an Epicure, which liues without God in the world? We hauehave all Gods gifts offered vsus, but we hauehave refuſed them. Chriſt brought light, but wee had rather he had brought darknes, for we louelove darkneſſe more then light. The Angels, the heauens, the word, the ſpirit, are light, and we that ſee it, are darkneſſe, for we cannot abide light, but are like an Owle that flieth out of a bare field from the light of the day, ſuch a death is day vntounto vsus. Faith is flowne away, truth is become a pilgrime, and eueryevery ſtring is out of tune. He that ſhould weepe and be ſorrowfull, laughes: and truth is brought to the ground, yea poore truth is peſecuted to death: but 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 the head thereof, and when you hauehave thus crowned it, make it carrie the croſſe, and when it hath carried the croſſe, condemne it, and when you hauehave condemned it, put it to death, and when ye hauehave put it to death, burie it; and when you hauehave buried it role a great ſtone vponupon the head of it, and ſet watchmen to keepe it, euen faſting and praier, that it may neuer ariſe againe to raigne any more; the which the Lord for his mercy ſake grant.

Amen.

FINIS.