THE FIRST SERMON OF the punishment of Ionah.

THE sinne is past, but punishment is to come: for after disobedience followeth wrath, the heauie companion of wicked­nesse. For although shee loue not sinne yet shee will be alwayes where wicked nesse is? yea, also full of strength like a Lyon which will not be tamed.

Hee that made the windes, commanded them, and they obey his voyce, the windes and the waters obey him, but man will not obey him. Hee saith not that a winde arose, but saith, The Lord sent great winde. Therefore we see the cause of this tempest, and so of Ionahs punishment. The iust Iudge of the whole world may not suffer sinne vnpu­nished, [Page] therefore hee sends, the Lord sent out a mightie winde. Then it was not by chance, nor yet by witchcraft: for the Mariners (notwithstanding they were infidels) were not so grosse as to ascribe it to any such cause, but rather thought it to bee sent from some reuenging power, beeing prouoked to indignation by some particular person among Psal. 107. 25 to 31 them, that had committed some hainous fact: else why did they cast lots to know him and find him out that had sinned, and whose sinnes did procure this tempest to bee sent: Though this winde had almost drowned Ionah, yet hee said, The Lord sent it: so the Lord sendeth wind to bring ships to land in safetie, and the same Lord sendeth winde to drowne, and breake, and sinke other ships, Therfore Iob said when hee was bereft of all his substance at Iob. 1. 21. once, and left as poore as might bee, that the Lord had taken them from him, who had first giuen all to him, adding also thanksgiuing euen for the persecuting hand of God, which did so molest him. If some had so much losse by tempest as Iob, and such dangers as Ionah, they would surely say with Iob, blessed bee the name of the Lord for it: But Iob. 2. 9. moe (it is to be feared) would say with Iobs wife, Curle God and die.

First, God spake gently to him, Arise, Ionah, goe to Niniuie, then he would not goe: but seeing wordes would not serue, the Lord would take another way, and try whether that could make him obedient to his voyce. So the Lord caused a mightie tempest to arise in the Sea, like the messengers that were sent to compell folkes to come to the ban­quet, that seeing the commaundement could not, the tempest might beare rule. For vnlesse it be an imperious crosse wee will not yeeld: so head-strong is sinne.

Therefore it is said, that God sent out a great winde, so that there was a mighty tempest, that sinne might haue the foile, and God the victorie.

Hee that sayles to Tharshish, or whether hee is forbid­den [Page] to goe, would haue as good wind as hee that sayles to Niniuie, or whither hee is commanded to goe. But he that doth one thing for another, shall receiue one thing for an­other, as Achab did, who hoped according to the saying of foure hundred false Prophets, to goe vp and prosper but hee went vp and perished. As surely as Ionah thought to arriue at Tarshish, so surely the Spaniards thought to arriue in England: but as Ionahs companie wondred at this tempest, so at these Spainards destruction, their fellowes at home wondred, yea were astonied, how their inuinci­ble power could bee destroyed. But God is strong enough for them that kicke against him, and disdaineth to bee cros­sed of dust and ashes.

The ship went on roundly for a time, the Prophet slee­ping, the Mariners sporting, their sayles flaunting, the wa­ters calming, the winds guiding, so merrily sinne goes on before the tempest comes. The winde blowes not yet, therefore goe on yet a little, and yet a little more, but sud­denly the tempest rushes vpon them before they are aware of it, and tumbles them vp and downe, and suddenly all is like to be vndone. Hee came to the hauen, and paide the fare, and entred the ship, and hoist vp sayles, and went on forward, and all to flie from God, but now it appeares hee fled not from him, but to him, Therefore Dauid sayth, If I take the mornings wings and flie aloft, loe, thou art there. If I goe into the neithermost depth, thy hande will finde me out: therefore whither shall I flye from thee? So that when we thinke that we flie from God, in running out of one place into another, wee doe but runne from one hand to the other, for there is no place where Gods hande is not, and whither soeuer a rebellious sinner doth runne, the hand of God will meete with him to crosse him, and hinder his hoped fo [...] successe, although hee securely prophecieth neuer so much good vnto himselfe in his iourney. What had hee offended the windes, or the wa­ters, [Page] that they bare him such enmitie? The windes and the waters, and all Gods creatures are to take Gods part against Ionah, or any rebellious sinner: for though God in the be­ginning gaue power to man ouer all his creatures to rule them, yet when man sinnes, God giueth power & strength to his creatures to rule and bridle man. Therefore hee that euen now was Lord ouer the waters, now the waters are Lords ouer him.

But if Ionah had thought that God would haue brought things to passe, he durst not haue beene so bold in this en­terprise. Therefore wee may see that sinne hath no eyes while it is on doing, Tush (sayth the soole) it is faire wea­ther yet, while he goeth to the stockes.

Wee haue heard of the cause and greatnesse of this tem­pest, the effects follow, whereby the greatnesse of it is the better exprest. First in the ship, then in the Mariners.

The ship was faire and goodly, so strong that it might haue encountred with instruments of warre, and so sure made that it might haue endured great tempestes, and made manie voyages. Yet now with one tempest, and at one voyage, it was so deformed, so weakned, in such a ta­king, that it was like to bee shiuered in pieces: and all be­cause Ionah was in it. Such strife is alwayes betwixt Gods wrath, and mans disobedience. When Gods word will not turne vs, Gods winds, and other instruments of his wrath Pro 7. 22. must threaten to ouerturne vs.

The effects of this tempest in the Mariners were two.

First, they were afraid, then vsed meanes to appease the tempest, and saue themselues.

Mariners liuing in the Sea, almost as fishes, hauing the [Page] waters as their necessariest element, are commonly men voyde of feare, venturous, and contemners of danger. Yet now seeing the tempest so vehement on a sudden, that their goodly and tall ship was tost almost to a cocke boat, and crackt so, that it was like to bee torne all to pieces, and thereby were fully perswaded it was no common nor or­dinary storme, but a reuenging tempest, for some extra­ordinary cause, sent out vpon them by some great power prouoked: now they are afraid, they tremble for feare, like women that shrinke at euery stirre in the Whirrie, and like little children when they are frighted, least their ship breake or leake, and so sinke, and they loose their goods their ship, their liues and all.

Now these nought-fearing fellowes, these high stoma­ked men, which desire danger are brought downe by danger, feare and quake like a yong souldier which star­teth at the sound of a Gun.

The meanes which the Mariners vse to saue them­selues, are diuers. First, they cry to their gods, then when that appeased not the tempest, they cast out then wares, They prayed. This is then a manifest signe, that the Hea­then acknowledge there is a diuine power, seeing and gouerning the whole world: for they would not haue prayed at all, but that they were conuinced, there was a God, who beheld the affaires of men, and could in ex­treamest danger deliuer whom hee would. Nature con­uinced them, the workes of God made them to acknow­ledge it. For in man, though the Lampes be wasted since Adam consulted with the deuill to bee a God, yet there is some little light left which dwelleth in darkenesse like a sparke hid in the ashes, whereby the stately and most glorious frame of the world, with all the wonderfull va­rietie of the singular effects of all the excellent creatures therin considered, man cannot but acknowledge there [Page] is a God. Yea his mightie power the blinded Gentiles saw so expressely in all the creatures, that they imagined it to bee impossible for one God to worke them all: therefore they thought that there were diuers Gods, as there were diuers seasons, diuers nations, diuers trades, diuers lan­guages, diuers and sundrie kindes of all things: and so diuers nations worshipped diuers Gods, When the wic­ked see that all their inuentions will not bring their en­terprises to passe according to their mind, but they are in extremitie and like to bee cast away for want of succour, then they flye vnto God, being driuen by compulsion as a beare vnto a stake, and they crouch and kneele, & make great shewes outwardly, of humiliation and pietie, all in hope of helpe from God, and as it were thinking to de­ceiue him by their hypocrisie,

This sheweth, that they were of diuers nations, for a­mong the Gentiles euery nation had a seuerall God to worship, Chamos was the God of the Moabites, and Beel­zebub the God of the Ekronites, Dagon the God of the Philistines, and the Ephesians worshipped Diana. In our ne­cessitie 1. Sam. 5 5. Act. 19. 35. wee flie euerie one vnto his God: that is, in the time of necessitie euery one doth flye for▪ helpe and ease vnto that which most feedeth his owne humour, or best plea­seth him, that wherein he reposeth most confidence, per­swading themselues of sufficient reliefe from that: some runne to their coffers, thinking that there it is that is able to procure ease from any troubles: other some runne to their delights and wanton sports, supposing that there is no trouble so great, but they will cause them to forget it: some to their glorious attires and costly iewels, imagining they will now as well reioyce their hearts, remedying their griefe, as at other times they haue delighted others eyes, pleasing their sight: some to th daintie meates and some to their soft beds, and easie standing, hoping by those to feele reliefe. In sicknesse wee cry, Come, Phisicke [Page] helpe mee: in heauinesse wee call, Come, musicke, cheare mee: in warre, we sound, Come, souldiers, succour me: in quarrels wee say, Come, Law, defend me: euermore leauing the Creator, which is all goodnesse, and powerfull in him selfe running to the creatures, which haue no goodnesse nor power,, saue that they receiue from him: neither by their goodnesse, can doe vs good, but by his blessings.

They did well in that they prayed, but they prayed not well? for they prayed every man vnto his God: that is, vn­to fained Gods, gods in name, but not in nature, and gods they were that could not helpe so much as themselues.

Euerie of these mariners did now in their extremitie call vpon his God, euery one vpon that God, which hee thought most highly of, and whome hee had in his prospe­ritie reposed most confidence in. Now while none could helpe but one, they cried to many, and by this meanes while they sought to lay the tempest, they stirred it more: for their prayers being idolatrous, were so wicked, that the Lord had vtterly destroyd them, if his mercy had not bene wonderfull ouer all his workes. They prayed Psal 14 4 15. much like the Papists, which in extremitie crie out, some to one Saint, some to another, some to saints of this place others to Saints of that place, thinking as these Mariners did, if one will not helpe, another will.

They prayed, and their prayers did beate the skye, though they could not lay the tempest. They were not as many of vs bee when wee pray vnto God, without a sence of their danger, or without great desire to obtaine their requests. What an hypocrisie is this that is common a­mong vs, to haue vehement speeches, and loud cries, and long prayers, without liuely affection within?

Here is a distinction of crying to bee obserued: The [Page] righteous cry, and as well when they are in prosperitie, as when they be in calamitie, though many nothing so fer­uently: but the vngodly then onely, when the hand of God is vpon them, and then also like beares without their prey, alwayes much doubting, sometimes disparing of helpe although they cry for it. And therefore blessed is hee that hath the Lord for his God: and let them know that cry without faith, without confidence in God, they doe but cry in vaine. Let not the wauering minded man, think to receiue any good of the Lord. Iam. 2. 7

Here is the second meanes which they vsed to helpe themselues. Now the Mariners are content to cast their wares into the Sea, in hope of some furtherance to saue their liues thereby: for though many will venture their liues for riches, yet they rather part withall their riches, then with their liues. But they cast them out to appease the tempest, or lighten their ship: but it was sin that procured danger, and being cast away, would haue saued all: which being retained, the tempest abating not, the shippe is not the safer, though it bee the lighter. If I regard wic­kednesse Psal. 66. 18. 1. Co. 13. 3. Cast away sin, or thou castest a­way all. in my heart, saith Dauid, the Lord will not heare mee. And Paul saith, Though I cast my life into the fire, if I haue no charitie, if I retaine malice in my heart, it profiteth mee nothing: if I cast not away sinne, I cast away all Some will giue to the poore, and yet vse extortion and v­surie to get money by: but God saith to such, that if they regard wickednesse in their heartes, it profiteth nothing, though they part with all that they haue, and bestowe it vpon neuer so good actions, they doe but as the Mariners did, cast all away, their desire nothing satisfied: for though they thinke themselues beneficiall to the poore thereby, and hope for reward therefore, yet God will accept of them but as hypocrites, hee will no [...] of their oblations, hee abhorreth their very prayers. Pro. 15. 8, vntill they haue humbled themselues, and reformed their owne heartes [Page] before him from such vncleannesse.

They would faine haue laid the tempest, that thus rea­dily loose the wares, and cast out their very tackling into the sea: but the sea will not be satisfied, the waters must wash Ionah 1. 11. 15. the sinner, or there is no safetie, nay the danger is greater, the sea continually more and more troublesome, vexing them. But Ionah was no sooner cast into the Sea, but all was quiet, the winds are calme, and the sea ceaseth from her ra­ging. O that iustice were executed, and hee that troubleth the ship were in the sea! He that troubleth, not hee that a­gainst all reason is thought to trouble: then should all bee safe, yea peraduenture Ionah too.

Obserue here, that oftentimes many are punished for one mans sinne, as all the host of Israell were punished for the sinne of Achan, and here all the Mariners and owners of Ios. 7. 5. 12. Many punished for ones sinne, therefore suffer sinne in none. ship or wares for Ionahs sin, &c. to the ende that men may learne thereby to admonish one an other when they see them doe amisse, with loue, and not to say with Caine, Am I the keeper of my brother? for hee that is not carefull to keepe his brother from sinne, is not carefull to keepe him­selfe either from sinne or from sorrow: therefore let vs take heed, that a wicked one be not found amongst vs vnadmo­nished. I would there were not many worse then Ionah a­mong vs. Wil you know what I thinke of you? I thinke you are worse then Infidels, Turks or Pagans, that in this won­derfull yeare of wōderful mercies are not thankful beleeue not in God, trust not in him, glorifie not his name: but like Pharaohs sorcerers, who seeing the great workes of God which Moses wrought passing their skill, confessed, saying, Surely, this is the finger of God: for you confesse it is the great worke of God (as must needs) but where are the fruites it Exo. 8. 19 hath brought sorth in you? The captaine saith, I haue done nothing: the souldier saith, I stirred not: but the Lord sent out a mighty tempest vpon them, and after that they esca­ped [Page] our handes, the Lord stretched out his mightie arme against them, and Pharap is drowned in the sea, so that he neuer attained the land of promise which he gaped for, and made full account to possesse. Further, herein we may note, Mans extremitie Gods opportunity that extremitie is Gods opportunite: for when the wind had almost ouerturned all, & the waters had almost drow­ned all & destruction had almost deuoured all, then, and notafore, was Gods opportunitie to set forth his glorie. First, they vsed prayer vnto the diuine powers for assi­stance: then they vsed such ordinary meanes as they knew best in such a time, by casting out their wares to lighten the ship of them, which order is necessary to be vsed of all Chri­stians in their necessitie: First, to seeke for aide & assistance at the hands of God & then to vse all such good means to Innecessity first pray then vselawfull meanes helpe themselues, as God shall enable them to, trusting that of his goodnes he will blesse their endeuours, or else may they goe ouer all the earth to seeke helpe & haue none, for there is no other way. God indeed is the last refuge, but he is also the first refuge which is to bee sought vnto: for hee will haue vs to acknowledge that man liueth not by bread onely, & a horse is but a vaine thing to saue a man, and ex­cept the Lord keepe the citie, the watch-man waketh but in vaine, no meanes can helpe without his blessing, But then he will not haue vs carelesse & negligent to vse lawful meanes: for hee neuer or very seldome worketh without meanes, whē the meanes may be vsed by vs. Danger thē we haue seen made them to feare, but feare astonished them not, but gathered their wits together, for they vsed means with wisedome to saue themselues. But when the Lord sendeth calamitie vpon many of the vngodly, they haue so guiltie a conscience, that whilest they feele the great hand of God, they are euen distraught of their wits, and madeas it were sencelesse, that they know not what they doe: yea when troubles come, it makes them like a headlesse Bee, which buzzeth about she knowes not whither, or like the Swallow, which by cōpulsion of the wind, flieth backward [Page] and forward till it fall into the Sea: or like Came, whose head was fraught with feares, so that he knew not whither Gene. 4. to goe, doubting to be slaine of euery one whom hee saw But whatsoeuer befalleth the child of God, hee hath euer matter of consolation, and some moderation of minde to beare it withall, expecting a ioyfull issue of all, Therefore blessed is he that hath the Lord for his God.

They prayed vnto their gods, and their gods were now deafe while they were tossed, and Ionah is gone to sleepe when hee should haue beene better occupied. We come hither to heare the word, and here we fall asleepe but it were farre better we were away: for wee sleepe when we should heare, and so sleeping sinne, and sleepe in sinne: therefore let them now giue eare that are asleepe, for wee are come to Ionahs sleeping: not that we should sleepe with him, but by his sleeping to be warned of our securitie, and wee shall see him waked, that wee may learne to wake with him. Io­nahs fast sleeping is noted, to declare the occasion of the ship-maisters speech to Ionah: but chiefly to note the dead securitie of Ionah in his sinne, for as much as though the mariners cryed for feare, and cast out their goods, nay the ve­ry senslesse shippe seemed to feele the anger of God, and to cry to Ionah by rowling and cracking, yet Ionah was not once moued thereat, but lay still fast a sleepe. So by Ionah his sleeping, wee see the nature of all the sonnes of Adam. when they listen to the Serpent, they are like changelings, they are cast into a dead sleepe: for when they forget God and his word, and bid conscience adiewe, they sleepe in sinne, and that to death, like one sicke of the Lethar­gie.

Ionah signifieth a Doue: Ionah therefore was nowe in­deed Ionah: I meane, like the Doue which Noah sent forth of the Arke: for as the Doue being gone out of the Arke­could finde no rest for the sole of her foote, till shee retur­ned [Page] into the Arke againe: so when Ionah rose vp from the presence of the Lord, he could find no rest for his minde, neither by Sea nor land, vntill hee returned againe vnto the Lord. For the cause of Ionahs going downe to sleepe was, it seemeth, to ease his minde, for it was disquieted he felt it grieuously troubled, the conscience of his sinne tor­mented it: Therefore now, O that Ionah could sleepe till the tempest were past: but it will not be, for the tempest is sent purposely to wake him.

See how little Ionah is ashamed of his sinne: all the world smarted for it, and yet hee sleepes: as if hee should say, Neither the windes blowing, nor the waters roaring Ionah sleeps while al else stirre. nor the ship reeling, nor the wares casting, nor the Ma­riners crying, with all the stirre, could moue him, waken him from his sleepe, or raile him from his sinn. Now Ionah might say, I was a sleepe, and all might haue perished for mee, if one God had not helped more then all the rest: for Ionah slept, but God waked, and called to the windes and the waters, saying, Tosse him, but you shall not drowne him: feare him, but you shall not kill him: whip him, and when you haue whipt him, send him to mee, that I may send him to Niniuie. Ionah was fast a sleepe, when the windes ouer him were blowing, the waters vnder him tos­sing the shippe about him reeling, the Mariners by him crying, the wares in ouer-boord casting, In all the stirre Ionah felt nothing, but slept, as if there were no stirring Yet wee goe farre beyond Ionah in securitie, for the Lord causeth the tempest to blow downe houses beside vs, the heauens to thunder ouer vs, the earth quake vnder vs, the water to ouer-flow the land about vs the fire to consume all that wee haue before vs, the ayre with cold ready to kill vs, and all things in an vproare round about against vs thereby, alwayes crossing vs one way or another, and all to put vs in mind of our duetie, the neglect whereof is the cause of all these troubles which the Lorde doth send vs: [Page] but wee sleepe more deadly then Ionah in our negligence, voyd of feeling, because wee consider not what wee haue done, wee looke not backe on our sinne yet euery crosse should cause vs to examine our selues throughly, and leaue no sinne vnviewed, that wee might liuely feele our wickednesse, and so duely repent it, and soone finde re­lease of our miseries: therefore if wee sleepe still, and will not bee wakened, God will deale more roughly with vs then hee did with Ionah, for the Lord caused a Whale to swallow him, and afterward to cast him vp againe, but we shalbe swallowed of that serpent which neuer restoreth againe.

Hee should haue beene their teacher, if hee had not bin asleepe, hee should haue taught them to pray aright, if he had had any good feeling in him. But all this while wee read not that Ionah once condemned his thoughts, nor so much as once said to himselfe, Ionah, take heed what thou doest, thou knowest how God may handle thee vpon the waters? though thou flie, hee can ouertake thee: though thou hide thy selfe, he will find thee out: though thou giue thy selfe to sleepe, hee shall giue thee no rest, and awake thee to thy greater woe. How should wee be strong, if a Prophet, and such a Prophet [...]s was the figure of Christ, In Ionahs sleepe tvvo things. 1. Most se­cure in greatest things. Acts. 12. 21. 22. Dan. 4. 27. 30. Dan. 5. 4. 5. Luke 12 19. 20. could not withstand this one temptation, but suffer him­selfe to bee led away so farre, that when he should runne, hee lay still, and when hee should cry, he held his peace, and when he should zealously bestirre himselfe, hee is fast asleepe?

In Ionah his sleeping, we obserue two things: the first is, that when wee thinke ourselfe most at rest, then wee are in greatest danger: when ship-wracke is most likely▪ then Ionah is a sleepe, when Herod is vaunting, then he is stricken: when Nabuchadnezzar is in his greatest pride, then he is turned out: when Balthazar is banquetting, the hand writ his condemnation: when the rich man saith vn­to his soule, Thou hast enough, then his soule is taken [Page] from him: when the Philistines are sporting, then the roofe is falling: so destruction ouertaketh sinners when they least Iudg. 16 25. 30. Suddenly destroyed. thinke of it, like a Leopard which is taken while hee slee­peth, or a bird when she singeth: therefore suspect thy plea­sures like a bait.

The second note, is the nature of sinne, which is here ex­pressed (while it is a doing) to be not bitter, but sweete, not 1. Sin plea­sant whiles it is in do­ing. 2. Kings 5. 27. 30. Gehezies briberie. Gen. 9. 21 Noahs wine. Dauids a­dultery. 2. Sam. 11 [...]. 4. Pro. 10. 24. 33. painefull, but pleasant, like a harlot which sheweth no­thing but her brauery and beautie. Adam swallowed the forbidden fruite with pleasure, Gehezie lyed for gold with gladnesse, Noah dranke his wine with mirth, Dauid com­mitted whoredome with delight: so sinners go on merrily till wrath ouer-takes them at vnawares, like the foole, I wil sit a little longer, and fold my hands together a little, yet a little and a little longer, till pouertie come as an armed man and Gods iust iudgements as the whirle-winde suddenly, vnresistably: then though thou hast gotten gold with Gehe­zie, or honours with Haman. or Naboths vineyard with A­hab, or all the delights of the world, if thou haue not an as­surance of thine owne saluation, if sinne be still pleasant, if it bee not bitter in thy belly, though it bee sweete in thy mouth, deceiue not thy selfe, beleeue God, thy hope is but doubting, thy strongest confidence but a vaine trust.

Here Ionah is taken napping: sinne hath brought him asleepe, and now the ship-maister wakens him. The Ma­riners may doe him more good then the tempest. Whom sinne should waken, perill can not waken: the windes are not loude enough, nor the waters rough enough, therefore A Prophet wakened by a Pagan the ship-maister must waken him: else all shall bee indan­gered. If the windes will not waken him, let the waues waken him: if the waues will not waken him, let the Man­ners waken him: if he will not be wakened, let him perish in his sleepe, and die in his sinne.

Now marke who is a sleepe, and who wakens him. Io­nah is a sleepe, and the Mariners waken him, an Israelite, So God of­ten shames his seruants an Infidell: what a thing is this, that he which is the sonne of Abraham, who is wiser then a thousand Mariners, is now wakened and told his dutie by a Mariner? This is a shame for Ionah, that hee which had taught Princes, should now be told his dutie by Mariners: hee that long hath and should still wake others, needes oftentimes to be wakened by others: and he that should reprooue sinners, is often reproued of sinners. And thus the Lord sometimes shameth his seruantes, and doth vexe them with a foolish nation, as he reproued Abraham by Amalech, and Balaam Gen. 20. 9 Num. 22. 28. by an Asse.

Now wee might aske Ionah, saying, Why didst thou write that thou fledst from God, or that when thou hadst most neede to pray, thou didst sleepe? If thou hadst not thus layed open thine owne shame, thou mightest haue beene reckoned as one of the best Prophetes: therefore why didst thou so? Ionah did it to this end, that in him we may see the reward of disobedience: for as Paul sayth, Whatsoeuer is written, is written for our instruction: and Ionah would neuer haue written it had it not beene for our sakes. If he haue done thus much for vs, which way shall we requite him? That which hee would haue vs to doe for him, is this, to be warned by him, to suppresse all euill mo­tions not suffering them to take effect as he did.

As if they should say, O retchlesse, altogether care­lesse, quite sencelesse man, art thou dead, that thou wa­kest not, or benumd, that thou feelest not, or deafe, that thou hearest nothing, or carest thou not whether thou liue or die? Haue not the windes nor waters raging, nor our loude cryes so long thundring wakened thee? Canst thou sleepe in all this stirre? Doe not our troubles, nor la­bours, nor losses, nor the common daunger mooue thee? What meanest thou? Why doest thou not come and la­bour [Page] with vs in this daungerous time? Is this a time to sleepe in, when we are all in perill of our liues? Shall wee cry and thou hold thy peace? Shall wee labour, and thou rest? Shall wee cast away all our goods, and thou lye slee­ping, caring for nothing? This is no time to sleepe, it is a time to pray vnto thy God for his assistance, and to vse the meanes that may saue our liues: vp, arise, helpe what thou canst, Ionah hearing this, did not snap like some cur­rish Dogs, and bite him that wakened him: neither did he as in publike dangers most are wont, sit still, deuising with himselfe, to shift for himselfe, neglecting others, but hee ariseth, he thanked him that waked him.

Many of you come to heare the Word, and here you fall a sleepe when you haue most neede to be waking, but I am glad, I haue now gotten a text to waken you, for Against sleepers. now. I cannot reade my text but I must say, What meanest thou, O sleeper? Arise. But I pray you, haue I not wakened you, and yet you sleepe againe; If you marke not what is sayd vnto you, you are a sleepe, though your eyes bee o­pen: but if you wereas wise as Ionah, you would not sleepe heere in the sight of all the people, but would rather get you to sleepe in some corner, for Ionah went vnder the hatches to sleepe, and would not sleepe in the sight of the Pro. 28 23. Luke 12. 37. 45. 46. Mark. 14 37. Mariners. If you were as wise as Ionah, you woulde thanke him that wakened you, as no doubt Ionah did. Salomon sayth, that hee which reprooueth, shall haue more fa­uour of a wise man then hee which flattereth. The Lord Iesus sayth, Woe be vnto that seruant, that when his mai­ster commeth he shall find sleeping: canst thou not watch one houre, sayth hee to Peter? Can you not wake while I speake to you? You woulde all bee found in the Church when the Lorde commeth, but you would not bee found sleeping in the church. You are watched (I see you not below) and none of you can steale a nap and not bee espi­ed, but when your eyes bee most shut, and see least, then most eyes be vpon you: and I can as well stand in the pul­pit [Page] vnseene, as you can sit and sleepe there and not be espied. I maruaile how you can sleepe, hauing so many eyes looking on you, so many clamours in your eares, and God himselfe speaking vnto you. Shall I continue iogging till you bee wakened? How long shall I preach a fore I can conuert the vsurer, the extortioner, the drunkard, or the blas­phemer, seeing I speake thus long, & cannot conuert you from your sleeping? What would you doe if I reade some Homilies vnto you, whereas you cannot wake while I preach vnto you, and speake against you? if you should see a traytor sleepe on the hurdle, or if you should see men sleepe with meate in their mouthes, would ye not mar­uell? Yet euen so do you, while I denounce the great iudgements of God against you, and while I am feeding some of you, you fall asleepe, and so I preach in vaine. There is a Country whereof it is said, that it is night with them, when it is day with vs. I thinke that Countrie bee here, for how many are here that haue lost their eyes and their eares since they came hither? If all of you were, as many of you bee (I meane a sleepe) the strangers which come hither to heare, would thinke that you were all dead, and that I preached your funerall Sermon: therefore for shame leaue your sleeping. What meanest thou O sleeper? Arise sleepe no more, and I will waken you no more.

Arise & call vpon thy God, if so be he will thinke vpon vs &c. This is another meanes which they vse, Ionah being wakened, to appease the tempest, now that they see they cannot themselues allay the windes, nor asswage the waters, they desire, they exhort Ionah, to try what hee can doe by calling vpon his God, Arise call vpon thy God. &c.

After that the ship-master had wakened Ionah hee bids him call vpon his God, as if hee had said, Watch and pray: hee speakes like a Saint, yet hee is an Infidell he said not, Call vpon our gods: but call vpon thy God. The ship­maister would not call vpon his God: but (saith he) Call vp on thy God and it may be he will helpe vs if hee had said [Page] Call vpon our God, when he said, call vpon thy God: and if he had said, He will helpe vs, when he saide, if so hee will helpe vs then hee had shewed some sparke of faith. Because he wanted helpe & comfort, he bids him arise, and because he was fearefull, hee bids him pray. It may be (saith he) he will think vpon vs, that we perish not. As if he had said, Ionah, we know that thou hast a God as well as wee, and therefore we say, Call vpon thy God, for now euerie God is to bee tried, therefore if euer thou didst pray in thy life fall to it now. Thus Sathan leades men a blind way with zeale, in hope of some reliefe being in trouble. They cal­led vpon them for helpe, which were neither willing to assist them, nor able to heare them, and when they per­ceiued by woefull experience, that there was no kind of succour to bee had that way, they flie to God, and then Sathan laboureth to vndermine that confidence and expecta­tion of helpe, and to place in stead thereof doubtfulnesse and infidelitie. Thus Sathan will be sure to lose nothing by this bargaine any way. Ionah (say they) call vpon thy God, for if hee cannot helpe vs, we are all vndone and lost for wee haue called vpon all our gods, we haue laboured hard to amend our state, wee haue cast away our goods to lighten the ship, but all in vaine, for wee are now! it the better, like the woman which had spent all her substance Luke. 8. 43. about Physicke, yet all could not helpe her till Christ came. So the Papistes while they are well, they pray not euery Saint and Angell for succour against the troublesome times, but in extremitie, or at the point of death none of them can helpe, so that then they are faine to flye vnto God or bee destitute, as like Idolaters, as one flye is like another: they are like the heathen, which worship Iuno, Venus, Neptune, Pallas, Iupiter, and the rest: some hold on the one, and some on the other. Some say, If Iohn bee with mee, I care not for all the pettie gods because I holde him chiefe: so another saith, If Saint Gabriel bee with mee, I care not for the rest: and some [Page] raise great disputations, whether this Saint or that Saint, this Angell or that Angell be better: whether our Ladie of Bullen, or our Lady of Rome bee surest: whether Saint Iames of Callis, or Saint Iames of Compostella bee stron­gest: and so like beggers which run from doore to doore, they run from one Saint to another. If one God will not helpe, another will, thinke these, as though the Gods were contrarie one to another, and where the one bids the other forbids. So some thought that Venus was a friend to the Troianes, and Pallas was not their friend; as fooles thinke of Witches, one strikes, another heales.

They bid him call vpon his God, before they knewe him Infidels desire the faith full to pray for them. but the faithfull would not worship a false God, though they may bee helped by him. By the example of these mariners, if they thought that their God was the true God (& why els did they worship him:) we may learne the sub­stance of euery temptation that doth vndermine vs, name­ly, that it will bid vs doe this euill, that good may come Sin alwaies promiseth, good. of it: Marke whensoeuer thou art motioned to euill, if it doe not promise thee some goodnesse to come of it. But the seruants of God ought not to doe that which is euill, though they were sure to gaine all things that can bee wished by so doing: for they haue learned their lesson, and how to answere Sathan at such times: Why temptest thou me, Sathan? for it is written, Thou must not doe euill that good may come of it: and this is the armour called Rom. 3. 8 Scriptum est, wherewith the Lord ouercame the deuill in the wildernesse.

Heere also wee may see the difference betweene the faithfull and Infidels: for, Call vpon thy God, saith the ship­master and the rest.

The Mariners bid Ionah pray to his God in their be­halfe: but Ionah sayth not to the mariners, Pray to your gods in my behalfe. And this is also manifest, that a Papist [Page] will say vnto a Protestant, and one that liues well, Pray for me: but a Protestant if he be any thing zealous, will not The truely faithful de­sire not infidels to pray for them. say vnto a Papist, Pray thou for me: knowing that when a Papist doth pray, hee doth it to Idols, Saints, or Angels, or at least without faith, and therefore their prayers are ab­hominable in the sight of God, and therefore they will not bid them doe it, because they will not doe euill, to the in­tent that good may come of it: whereby it is manifest, that our religion is the true religion, our aduersaries them­selues being iudges And so Pharao sayd to Moses, Pray for me: but Moses said not to Pharao, pray for me, Saul said to Samuell, pray thou for mee: but Samuell said not to Saul, Exod. 18, 27 &c. Pharao de­sireth Mo­ses, Moses not Pharao 1. Sam. 15. 25. Pray thou for mee: therefore the Mariners had neede of Ionah to pray for them: but Ionah had no neede of igno­rant Idolaters to pray for him. And why shoulde not all pray to Ionahs God, & Pharao pray to Moses God, seeing God hath sayd, call vpon mee in trouble, and I will heare thee: Call vpon thy God (say they.) When they had cryed & saw no helpe, they distrusted their Gods, they thought they would not helpe: indeede they could not: therefore they ran to another whom they knew not, hoping to bee helped by him, because they thought some God there was that could doe it. So the Papists run from one God to another, from S. Dominick to S. Francis: and why should they run from S. Dominick to S. Francis, but that they mis­trusted Dominick? they thinke he will not heare them, and so they goe forward: but in the end the vnknowne God is thought to be the best: yet the Lorde taught not Peter one prayer and Iohn another, but taught them al one praier vnto one onely God, and to wait still vpon him, praying still, with assurance he will be a helpe in due time.

This if, perhaps, and peraduenture, cost Adam Paradise. God sayd to Adam, If thou doest eate of this tree, thou shalt surely die. Then Euah reported these words, thus: least peraduenture we die. The serpent seeing her in such [Page] a mind so carelesse or forgetfull of the commandement, hee came and quite changed the matter, and said, You shall not dye. Thus sinne creepes vpon vs, while doubt fulnesse remaineth in vs: so God saith, You shall bee sa­ued: the trembling flesh saith, Peraduenture I shall, &c then commeth Sathan, and he saith, Thou shalt die: so that if you will aske what is the faith of sinners, or if you would haue it defined, it is this: peraduenture yea, peraduenture The sinners faith. no: if you will aske mee whereupon this faith is grounded: it is vpon ifs and ands: this is the faith of the vngodly, to say, If so bee God will helpe vs: for they can not assure themselues of any helpe. But we may not doubt of our God, and say, It may bee, or, If peraduenture: for we may freely pray to our God with confidence, and may say, Our God, and the God of Ionah will surely helpe vs and hath helped vs. But yet let vs know that we haue sinned like Infidels, and doe deserue to bee punished like the Egyptians.

Thus if commeth in like a little leauen, which sowreth the whole lumpe of dow, and like the moth, which eateth the whole wedding garment, and this same littletheef hath stolen away all the Papists faith. Therefore with them wickednesse lyeth sicke in bed, and calleth to euery one that commeth by, Call vpon thy God, and pray for me if so bee hee will looke vpon vs and helpe vs: and so their hope when the tempest commeth, is either an easelesse horrour, or a comfortlesse doubting

Our God thought vpon vs in the time of trouble: he thought vpon vs, and layd the tempest when our enemies called vpon their Gods, Saints and Angels But what doe wee meane, beloued, whē mercie is come, to send for iudgement? for though we bee saued with Israel, wee deserue to be plagued with Pharao, because wee are not thankefull for this, namely, that the Lorde hath thought vpon [Page] vs in our distresse; for hee trauelleth with mercie, and la­boureth till hee bee deliuered, hee goeth laden like a Bee, but wants a hiue. There are two hands, a hand to giue, & a hand to receiue: Gods hand to giue, and mans hand to receiue: the hand of God is a bountifull and a mercifull hand, a hand loden with liberalitie, full of gracious gifts: therefore let vs stretch foorth the good hand to receiue it thankefully to embrace it, chearefully to entertaine it, and carefully to keepe it, let vs receiue it by the hand of faith, the hand of loue, and the hand of prayer for who so com­meth with his hand, shall be filled, and who so commeth without it, shall goe emptie away, because they haue de­spised the wayes of God: for when I instructed them, they would not heare, and what I taught them, they would Pro 1. 24 25. not learne, saith the Lord. Ionah wakened thus, and thus exhorted to call vpon his God, soone no doubt perceiued his danger, and partly with the horrour for his sinne, part­ly for feare of the deserued, and thus threatned drow­ning and other punishments, without question was grie­uously vexed. For hee could not but see, that the very dumbe creatures were bent against him for his disobedi­ence: the wind blowes, as though it would ouerturne, all the waters roare as though they would drowne all, the ship tumbles as though shee were weary of all, and albeit the Mariners had cryed, and cast out the wares, as though they would loose all, yet the tempest rageth still, their dan­ger is greater then euer.

Wherefore now one might haue saide to Sathan, Sa­than, thou perswadedst him to flie from his defence for his safetie, and madest him beleeue that hee would come safe to Tarshish, and there liue at libertie and ease, enioying all temporall benefits at his pleasure, but now thou hast brought him into the prison of the ship, and it is tost thus by this tempest likely to destroy him thou leauest him in the greatest danger, and reioycest that Ionah quaketh at the tempest, and hath his heart a king for feare of the [Page] danger thus threatned due to rebellion: yea, seekest also to drowne him, and that also in hell, howsoeuer thou pre­tendest a desire to preserue him from troubles, and pro­cure him many pleasures, with much securitie: O most wretched and deceitfull lyer, he that trusteth his enemie, and he that beleeueth thee, shall euer bee deceiued. And now might Ionah say, Beware by mee, for thus hath the tempter deceiued me, he hath allured mee with flattring fantasies, and perswaded me, that it was but an easie thing to flie from the presence of the Lord, that seeth alwayes all things, and from whom no man, no nor secret lurking in any mans heart can be hid, but all are alwaies in his pre­sence. Hee made me beleeue that light could bee brought out of darknesse, that good may come of euill? for he as­sureth mee, that if I would set forth toward Tharshish: I should not onely shun the presence of the Lord, but should liue at ease like one vnknowne, both for my vocation, and also for my behauiour in the execution thereof, and so I might creepe into a familiaritie with these people, and enioy the benefite of thy societie. Otherwise if I went to Niniuie as the Lord commanded, they would hate and persecute mee, yea, and so I should end my life in miserie, both because they being Gentiles, and I a Iewe, they cannot abide mee, for the one holdeth the other in contempt: and also because of my message, namely, a prophecie of destruction, grounded vpon a reproofe of their vile and sinfull pleasures, Which message, Sathan perswaded mee, would be so hainously taken, that no death nor torment that they could deuise for mee, would bee thought sufficient, and so I should bee sure neuer to escape their hands aliue if I went: as though the eternall and most glorious God, which sent me thither, were not able to defend mee from all euill when I came thither, as well as hee did Daniel in the Den of Lyons, and Christ in the wildernesse among the sauage beastes. And when Sathan had thus perswaded mee. I beleeued him, and so tooke my [Page] iourney to flye from the presence of the Lord if I could haue performed my intention. But the Lord hath beheld the stubbournnesse and disobedience of my heart, and ther­fore followeth mee with great displeasure: hee hath sent out this tempest vpon the sea, whereby wee are like to be ouer whelmed, and so neere as we are to the water, so neere we are to death by all likely-hood.

THE SECOND SERMON OF the punishment of Ionah.

NOw followeth another meane which the Mariners vse to appease the tempest.

But first, they consult and consent to cast lots. The tempest was so strong that they concluded with themselues, it was the re­uenging power of some angrie God, for the sinne of some­notorious wretch that was amongest them.

Seeing therefore neither they, nor Ionah praying had appeased the tempest, but it was rather increased, and no man confessed hee was that sinner, they take counsell, and agree to find him out by lots Wherein let vs obserue first, neuer a one of them is of Dauids spirit, who when he saw the people plagued, said, Lord it is I: Euery man excu­seth [Page] himselfe: for euery man would extenuate his owne sinne, and diminish it, and euery one thinketh his sinne salued, when he hath excused himselfe. Let Adam bee his owne iudge and hee will say, The woman tempted him to sinne: and let the woman be her owne iudge, and she will say, Yonder Serpent perswaded her to it. Let euery one be his owne iudge, and there will be such posting off of sinne, that neuer a one will be found guiltie. There is none that will bee so impudent as to say he hath no sinne at all, yet fewe that will freely confesse they haue greious­ly sinned. Therefore these here say euery man within himselfe, though he be a sinner, yet hee is no great sinner. None are accounted sinners, vnlesse they bee openly de­tected of some notable and hainous crime. If they bee Di­cers, swearers, drunkards, brawlers, pickers, flatterers, pro phaners of the Saboath, sleepers at Church, and such like, they be not thought sinners: these actions are counted no sins, but rather recreations. For the multitude count none sinners, vnlesse they be theeues, traitors, open and grosse Idolaters, and taken with such like capitall crimes: no nor these neither, were it not for feare of the law: as none a­mong the Iewes, but Publicans, were counted sinners, all the rest were good fellowes, and iust men.

The Papists say, Some thoughts, affections, words, and outward actions, not agreeing with the Law of God, are easily washt away with a little holy-water, &c. they are not deadly, they deserue not the wrath of God, they are but veniall. Did you euer read of these veniall sinnes in the Scripture? But thinke you they haue nothing but Scripture? Yes, they haue Decrees, they haue decretals, the Ceremonies whereof obserued, these veniall sinnes are soone pardoned, and they haue a Pope that can for­giue any sinnes. Thus they lesson sinnes, thus they abate the price of sinnes, and they can buy our sinnes with mo­ney, or redeeme them with Masses, and by a little shorte penance, purchase a large and long pardon.

And as the Mariners, euery man thought hee was no great sinner: so Ionah thought with himselfe, Though I bee a great sinner, yet am I not so greious a sinner as these I­dolatrous heathens: or if hee throughly condemned him­selfe, yet vnwilling to be knowne such a rebell, hee thought it may bee, it is most likely, they are many, I but one, per­aduenture therefore the lot will not fall vpon mee, like a theefe, which notwithstanding in his owne heart hee ac­knowledge himselfe guiltie of that wherewithall hee is charged, yet will not confesse, vntill the matter bee throughly sifted, and so clearely prooued to his owne face in such sort, that he cannot for shame (though with shame he confesse,) denie it. Therefore, if God had not sifted out this sinner the better, Ionah would not haue beene knowne the man, and the Mariners would still haue contended who was the lesser sinner, therefore they consult to cast lots.

They did not vse to cast lots, this was no custome a­mong the Mariners: but the tempest was so wonderfull, that it made them seriously to thinke of God, and willing to vse the meanes prescribed by god for the ending of doubt full matters, acknowledging that hee ordereth all, and the Pro. 18. 18 Pro. 26. 33. lot is the sentence of God: by the falling of the lot, he re­uealeth the truth.

These like worldlings neuer confesse God, but when he commeth in a tempest: they will not see his mercie, vn­till his iustice appeare: they will not acknowledge Gods gouernement, before he bring on them some iudgement, like Pharaos sorcerers, who confessed not Gods Maiestie, while they liued at ease, but when the Lord plagued them, then cried out, This is the finger of God. Exod. 52. Exo. 8. 19

Why? what are they the better when they know him? what would they doe with him on whome the lot should [Page] fall? Surely they supposing, or rather clearely seeing this tempest to bee sent from some wrathfull power, and that for some one mans sinne amongst them, they determined hauing found him, to sacrifice him vnto the God that was so offended by him, God turneth euill into good, but the deuill turneth good vnto euill. The Gentiles had a cu­stom in the time of the common plague, to sacrifice one for the rest. This custome they tooke by imitation of the Iewes, in offering beasts, & of Abraham in offering his son the deuill that father of lyes, and schoolemaister of all mis­chiefe teaching them. So the deuill tooke aduantage to doe euill by the seruice of God, in mouing the Gentiles to worke abhomination, by offering men, imitating the Iewes commaunded sacrifices, But if they had rightly known the true God, they would haue taken their sinnes by the throat, and haue sacrificed them.

The mariners were not so wise to preuent the tempest before it came, as they bee diligent to alay the tempest when it may not be layd. wee ouertaken with Gods iust iudgements, are very carefull alwaies, to vse all meanes to bee rid of them. But who keepeth a watch of his owne waies, and diligently laboureth to keepe himselfe free from that which necessarily draweth on it selfe Gods iudgement, who purgeth himselfe of his sinnes, least he bee sicke? who letteth or fetcheth out his corrupt bloud, of pride, lust, couetousnesse, least hee be sore: who keepeth a good dyet, and maketh his choyse of holy excercises, god­ly companions, religious conferences? &c. But knowe wee, hee is not safe that is not sound, neither he sound that is intemperate.

Whether it be lawfull to cast lots, it is not euident by this example, because they were Gentiles, and therefore no president for vs: but so farre may wee vse them, as the word doth lead vs, and no further.

There are two Goates brought to Aaron, that hee might Leuit 16. cast lots, to see which Goate should bee killed, and which should not: these Goates signifie Christ: for as hee dyed hee liued againe, and as hee was buryed, he rose againe. A­gaine Num 34. Iosua 7. the land of Canaan is parted by lots, to see what part each Tribe should inhabite. Againe, that theefe Achan is found out by lots, first by his Tribe, then by his Family and lastly, by his particular person.

Againe it is said, that Saul was chosen king by lots: and least any should haue said, that it was his good lucke: 1. Sam. 10 1. Sam. 9. his good lot or chance to bee King, therefore the Lord appointed that he should be annointed before he was chosen by lots. Acts 1. Pro 16 33.

Againe Matthias is chosen by lots to the Apostleship in stead of Iudas: so that it is lawfull in some causes to cast lots, so that they doe attribute nothing vnto them and acknowledge that the lot is cast into the lap, but the dis­position thereof is from the Lord: for they must not say that it is their chance, fortune, or good lucke: for so they make an Idole of it and rob God of the honour due vnto him. For it was not Saules fortune to be King, but Gods mercy: it was not Achans chaunce to bee caught, but Gods iudgement. Lots may be vsed to preuent strife, when all other meanes haue beene vsed, and sometimes before al o­ther meanes, when in wisedome it is thought the bes [...] meanes. Brethren often and godly at first deuide them inheritance by lots, as the Children of Israell deuided the land of Canaan. Therefore in the Church of Geneua there is an order, that in the time of plague, there should bee a house set apart for the sicke to lodge in, and least they should bee vncomforted, they chuse out a Minister by lots to doe it.

Now wee are come to put vpour selues to the Court of Lawyers, to see if they will doe any thing for God, for con­science, or for loue, viz that they would end mens suites [Page] quickly, and let the poore Clients haue equitie. Some say, that Lawyers bee good vntill they bee Counsellers, like Lyons, which will be gentle vntill their tallons grow: bee not offended, but amend, for malice speakes not.

I am perswaded, that if the lots were cast to see who troubles the ship, it would fall vpon the Lawyers: be not offended but amend, for malice speakes not. A poore Cli­ent commeth forth accusing one, and going home accuseth a hundred: for so many seeke to gaine by him, so few seeke to further him, and so many seeke to hinder him, that all his gaine is but labour and losse.

For a small matter many will come to law, to striue for that which with reason might easily bee attained without such contention, and others seeke to enrich themselues with contending for a small matter with their neighbours, yet in the end loose that they sought, and that they had be­side: and so they contend and striue about a thing com­monly, till the Lawyer hath gayned more by them, then the thing which is in controuersie is worth. These are like the Mouse and the Frog, which stroue so long about Marsh-ground, that at length the Kite came and tooke them both from it. Others will come vp to Law about a small matter, and therein so intangle themselues, that they cannot rid their handes of it, vntill it haue almost vndone them like a silly sheepe that is hunting of a flie, which run­neth from bush to bush, and euery bush catcheth a locke of him, so that the poore sheepe is threed-bareere hee hath done, and hath not a fleece left him to couer himselfe withall. So hee runs from Court to Court, to sue, to com­plaine, to plead, till he haue spent his cloke for his coate: were it not better to haue cast lots for the coate at first? for the law is like a Butlers boxe, play still on, till all come to the Candlesticke. Therefore it is lawfull, to end any controuersie in a hard matter, to vse this meane.

Now whether it be lawfull to cast dice, if lots may not bee vsed (as Solomons wordes, Prouerbes. 18. 18. The [Page] lot causeth contention to cease, compared with Heb. 6. 16. proue) but in hard matters and waightie causes, when the thing is doubtfull, and all good meanes are tryed be­fore to auoyd strife: that question is decided, which none Arguments against di­cing. Pro. 18. but voluptuous men make question of, namely, whether dice-play bee a meete exercise for a Christian soule. Salo­mon sayth, the lot causeth contention to cease: therefore, lots are to end strife, but these lots make strife: for before thou takest the Dice, thou knowest thine owne, and no man striueth to take it from thee: but when thou castest the dice, thou doest (as it were) aske whether thine owne bee thine owne, and makest a strife of no strife. Art thou not worthy to loose the giftes of God, which venturest to loose them when thou needest not? Doest thou not deserue to forget thine owne, which art so greedy of anothers, that thou wouldest haue his liuing for nothing but for turning of a die? Esau did not sell his birth right so lightly, but he had somewhat for it which refreshed his hunger, but God hath giuen thee a liuing, and thou spendest it for nothing. The Mariners did cast lots to finde out the sinner: they did not cast dice to see who should winne, as Dicers doe: for to whom the lot falles, hee taketh all, which deserues to loose all as well'as the other, and hath no right vnto it by any lawe: for God hath not allowed one man to take anothers goods for the tripping of a Die, but eyther they must be merited, or they must be giuen, or they must be bought, or else it is vnlawfull, vngodly, vnconscionable to take them: Besides the brawles, the cosenages, the othes annexed to this game, which would not agree with it, vnlesse it had been a meete companion for them. Thou takest another mans goods for nothing, whereas God hath appointed thee to get thy liuing with the sweate of thy browes, for thou takest away that which others sweat for, and whereas thou shouldest liue by working, thou seekest to liue by playing, like as the ape which liues by toy­ing. Doth any dicer thinke hee doth well? Tell mee what [Page] thinkest thou? for euery sinner doth condemne in his prayer to God, that which he excuseth before men: if they which are gamesters repent it, how can they which are gamesters defend it? Thou shouldest do nothing, but that thou wouldest haue God finde thee doing if hee shoulde come to iudgement: wouldest thou haue him take thee at dice? I am sure thou wouldest not haue God see thee so vainely occupied: neither canst thou thinke, that Christ or his prophets, or Apostles, or Euangelists were Dicers, for no such lots are named in the holy Scripture, and yet the Lords day is most prophaned with this exercise, cards and dice, as though they kept all their vanities to celebrate holy daies, what hast thou to alledge for dice, now euidence is giuen vp against them? hast thou any patron to speake for them, but thy vaine pleasure and filthy couetousnesse, which are condemned already, and therefore haue no voyce by lawe? take away these, and take away dice. The patron condemnes the clients, when one voice condemnes another: if the exercise were lawfull, such patrons as plea­sure and couetousnesse would not speake for it. Take thy pleasure therefore in that which is good, and the Angels will reioyce with thee: if this were good, God would pro­sper them better that vse it: but neither winners nor lo­sers are gainers. I know not how, but there is not so much wonne as lost, as though the Deuill did part stakes with them, and drawe away with a blacke hand, when no man seeth, for the winner, saith he, hath not won halfe so much as the loser hath lost. One would thinke that some of them should flow, when so many ebbe: there is neuer an ebbe without a flowing, neuer one looseth, but another win­neth, but at dice. What a cursed thing is this that turnes no man to good, which robs others, and beggars them­selues? the schoole of deceit, the shop of oathes, and the field of vanities. Thou doest not onely hazard thy mo­ney (in this game) but venturest thy saluation, and castest dice with the Deuill, who shall haue thy soule. For euery [Page] thing that commeth well to a man, hee giueth thankes, but for that which commeth by dice, hee is ashamed to giue thanks: which sheweth, that in conscience that gaine is e­uill gotten, and that he sought it without God. Can this be good when worst men vse it most? if it were good, the euill would like worse of it then the good: but the more a man sauoureth of any goodnesse, the more hee begins to ab­horre it, and his conscience doth accuse him for it as for sin. They which doubt whether God doe allow it, neede but looke how he doth prosper them that vse it: but they trust not in God, (the termes of their occupation discrie) for they call all their casts, chances, as though they relyed not vpon God, but vpon chaunce. Therefore if dice make strife without cause, if they take away others goods for no­thing, if wee may not liue by playing, but by labour, if they which haue beene dicers, repent it among their sins, if the holy men neuer vsed this recreation, but the worst most delight in it, if thou wouldest not haue God see thee when thou playest at Dice, nor take thee at it when hee comes to iudgement, if nothing but pleasure and couetous­nesse speake for them, if they doe not prosper which take pleasure in it, if they trust not vpon God, but relie vpon chaunce, if thou doest not onely venture thy money, but hazard thy soule, then the best cast at dice is, to cast them quite away.

The lot fell vpon Ionah, not because he was the grea­test sinner of them all, (for so is the opinion of the com­mon people, to censure them worst whom they see most af­flicted: Luke. 13. 1. 2. &c. If any one be seene to beare his crosse, then many will say, This is a wicked man, and so thinke well of them­selues, supposing that God is not bent against them to punish them as well, (but because Ionah should feele the Heb. 5. 8 1. Pet. 4 17. 18 hand of the Lord both punishing and preseruing him, and bee reformed: for God correcteth all his [...] hee did his Sonne, to learne them obedience. But if iudge­ment [Page] begin with the house of God, what shall become of the vngodly? And the lot fell vpon Ionah.

Now when the sinner that troubled the ship is taken, now Ionah can hide himselfe no longer. Now hee might also feare to bee sacrificed by the mariners presently, For the mariners, partly for the paine they had endured, part­ly for the losses they had sustained, partly for the danger wherein they remained, were no doubt as the shee-Wolues robbed of their whelpes, out of measure furious and fully bent to sacrifice him on whome the lot fell, to appease the wrathfull God. But God stayed, and restrained the rage of the mariners, and made them afterward willingly to abide the tempest a while, and put them­selues to more paine to saue him, endeuouring by rowing to recouer land. For hauing heard of the true God, and though they lost their goods, hauing found God who is all good, shall wee (say they) destroy him that hath saued vs? Shall wee giue him vp to death vnnecessarily, that hath brought vs to life, and assured vs to raigne with God in all glorie euerlastingly? Surely the thankelesse are gracelesse: especially they that loue not, and shew not forth the labour of loue for their gratious guide to God: but therefore wee may see that the hearts of men are in Pro. 20. 1. Psal. 33. 15. Ps. 106. 40. Isa 3. 10. 6 Ezra 1 14. Isa 3. 24. Ne 11. 1 Ps. 105. 1 Sa. 2. 30. Ps. 146. 3. the hands of God, and hee turneth them which way hee list, hee fashioneth their hearts euery one, yea euen kings hearts, as riuers of water, doth hee turne, to water and make fruitfull his vine: to pittie and to persecute, to honour and to shame, to loue and hate his people: to deli­uer their power to the beast, Reue. 17. 13. and againe to eate the whores fleshe, and to burne her with fire 17. 16. 17. Therefore let vs neuer feare to performe our duties whatsoeuer, to whome soeuer: for hee formeth the hearts of all, who hath promised to honour them that honour him. but to make them contemptible that doe despise him, Neither let vs put. confidence in man, nor in Princes; for their hearts are riuers of water of them [Page] selues fleeting easely as they bee led following But especi­ally let vs not forget chiefly to make praiers, supplications, intercessions, and to giue thankes for all those on the god­linesse, or prophanesse of whose hearts, the flourishing 1. Tim 2. 1. or defacing of the gospell of Christ Iesus, and the chosen of God doth most depend.

Now Ionah could not deny he was that sinner, vnlesse hee would accuse God of vnrighteous iudgement: for the lot is cast into the lap, but the whole disposition there of is of the Lord. Now therefore he must needs confesse it The winds thundring. the waues tumbling the ship crac­king, the mariners quaking, vpon their gods crying, their wares forth casting, Ionahs prayers requested, to cast lots consulting, Ionah kept himselfe close, hee would not bee thought that sinner. The wind said I will ouer turne thee: the water said, I will drowne thee: the ship said, I cannot hold thee: the mariners said, We cannot helpe thee: his prayers said, Wee cannot profit thee, his conscience with­in bleeding, and God at the doore of his heart knocking, and the lots now ready for casting, said threatningly, For thee the tempest is come, thoufugitiue, and wee will dis­couer thee.

Yet Ionah conceales his sin, so much did heabhorre the shame of men, of strange men, a few men, fraile men, or the feare of the furie of the fleshe, Therefore after the windes had roared, and also the waues raged, and the ship reeled, and the mariners cryed, and the lot, his conscience, and God himselfe threatned him, the lot also condemned him, and the feare of being sacrificed by sinners to Sathan terrified him, so that he foorthwith repented throughly, he declared it openly, and confessed his sinne freely. Such a stir hath God before he can come by his owne: hee must crosse vs, and set himselfe and all his creatures against vs: hee must straine our bodies, or leaue our soules, and constraine vs to it, before wee will returne from our wicked wayes [Page] and throughly humble out selues to yeeld him due obe­dience. O the goodnesse of the great God? O long suffe­rance and bountifulnesse vnspeakeable, which not onely leadeth, but also in the chaines of loue draweth vs to true repentance?

It was Gods great goodnesse to Ionah, that the mariners sacrificed him not: greater, that hee truly repented: that God continueth in his calling, and blesseth his (whose fly­ing from God, deserued flinging to Sathan) not so much solemne preaching, as sudden confession, and short de­nuntiation of vengeance, yea made it so powerfull, that it conuerted Idolatrous heathens, most hardned Idolaters: first Mariners, then Niniuites.

For what a blessing felt Ionah, God vouchsafing him of this honour, to offer them a liuely, holy, & acceptable sa­crifice to God, by whome hee presently before greatly feared to haue bene offered a dead, vnholy, and so a de­lightfull sacrifice to Sathan. This feare banished, & that ioy possessing him, what a merey of the almighty did Io­nah thinke it? But before he conuerted the Niniuities, he was more to be humbled, fuller to be strengthened, bet­ter euery way to bee prepared. Therefore God would haue the sea to wash him, the Whale to fast him, and yet miraculously safe to preserue him, that being purified, hee might pray feruently, and being deliuered, finde power, comfort, and courage aboundantly. Therefore when by Iona. 1. 7 10. lot being taken, and by his owne confession founde the man that procured the tempest, the Mariners in loue and compassion of him, had assayed by rowing to get to land, but could not, the sea raging more and more, and Ionah 13. himselfe professed hee knew the tempest was sent for his cause, and would be layd he being cast into the Sea. Ionah 12 at length was cast out of the ship into the swelling purge of the tempestuous sea. What hope of life then left? is there any? to swallow vp all, soone after hee is swallowed whole of a Whale. Here let vs marke, that after the tem­pest [Page] had terrified Ionah, the mariners reproued him: when they had reproued him, his conscience pricked him: when his conscience had pricked him, the consulting to cast lots griued him: after greife for consulting, their concluding to cast lots vexed him: vexed at their conclusion, the lot condemnes him: the lot hauing condemned him, in what an agonie thinke we was Ionah? partly, that he should be held that notorious wretch that had brought this woe? partly, least they in their raging griefe, for their great trou­ble of body, losse of goods, and danger of life, should forth­with kill him for a sacrifice, to appease the vnknowne an­gry God? But after this agonie, the terror of drowning fol­lowed, and after that the horror of the huge fish: first, least it teare him in pieces, then least it melt him, afterward, least it poison him: lastly, three dayes and three nights the comfortlesse horror of darkenesse, and noysome stincke in the fishes belly tormented him.

First then see, the windes could not further him, the waters could not beare him, the ship could not hold him, the Mariners could not helpe him: and being cast out, least all for him be cast away, the Whale would not spare him, the stinch would ill feede him, the darkenesse would lesse glad him, and light might not visit him. Now see then what Ionah got by this iourney, notwithstanding all the promi­ses of which Sathan assured him, and all the furtherances which the serpent procured him, hee lost his labour, lost his money, lost his ioy, lost his credit, lost his quiet, and saw no hope but to loose his life too, finding plentifully, and bitterly feeling dreadfull feares. Hee trusted to the windes, the windes could not serue him: hee trusted to the ship, the ship could not keepe him: he trusted to the ma­riners, the Mariners could not hold him: hee trusted to the lot, the lot would not spare him: hee trusted to the waters, the waters could not beare him, neyther woulde the Whale forbeare him, neither did any thing make shew of likelihood to saue him. Therefore wee may see in Ionah [Page] what it profiteth a man to fly from God, forsaking his calling, and so practising the euill motions of Sathan in stead of the knowne will of God. Assuredly, if wee fol­low his flatteries as Ionah did, wee shall haue as he had, ac­cusing consciences, fearefull hearts, and the wrath of God vpon our heads. For hee hath nothing to giue vs, although he promise and make vs beleeue he hath great kingdomes. Yes indeed, hee hath horror of mind for all that obey him, and hell for the reward of his, which will make all their hearts ake which receiue it.

See secondly in this punishment of Ionah, the iustice of God. The Bee, when she hath once stung, doth leese her sting, so that shee can sting no more: so doth not Gods iustice punishing sinne: for it retaineth power, it hath store of stings to vexe still: when one iudgement is executed, shee euer hath other inow ready, either of the same kinde, in another degree more sharpe, or of another sort: for all the creatures with their seuerall powers, are Gods darts to strike vs when he commaunds. Therefore if we be sicke sickenesse is not dead with vs: if wee bee poore, pouerty endeth not: if wee bee in danger, danger is not therefore put downe for euer after: and if wee bee vexed, vexation hath not therefore left his sting: his darts, his weapons also are as sharpe now as they were at the first, and sharper too, be cause wee are sinfuller. For according to the sicknesse is the medicine, and wounds more dangerous, require more dolourous plasters.

And if thou be disobedient, then hee will lead thee through them all, vntill he hath humbled thee, and made Leui. 26 18. 24. 28. 36. 37. 38. 39 &c. thee to glorifie him with obedience, or vtterly destroyed thee.

Thirdly, let vs not forget, neither lightly thinke of this, that God knoweth how to punish for sin, yea most seuerely to correct his children, though repenting. If our Prophet Ionah here may not keep thee some good while in a due meditation of it, let that man after Gods own hart [Page] the sweete Prophet of Israell come to thy minde, and in 2. Sam. 18. 6 10. 27, chap. 2. Sam. 12. 13. 15. 16. 17. 18. 19. 20. chap Psal. 30. & 75. Hos. 6. 4. 2. Pet. 2. Ionah 1. 17, Ie. 35. 6. Dan 6. 22 Dan. 3 23. Num. 1. 46. Exo. 17. 3 Exo 16 13. Io. 2. 10 Ie 38. 13. Dan. 6. 24, &. 3 26. Ex 17. 6. Exo 16 13. E. 2. 15. 3. 10. him see, whether God cockereth his entirest friends, or something sharply, if not bitterly, handleth them, setling themselues in their dregs, or securely seruing the Lord.

Lastly, yet consider God is rich in mercy, and full of compassion, both to punish, vnlesse to far prouoked, cōtēt to shake his rod ouer vs, to make vs feare onely, and keepe vs free from feeling his strokes, if that may haue his due worke in vs, that is, recall, reforme, and confirme vs: for as the windes could not ouerthrow Ionah, nor the waters drowne him: so neither could the whale consume, poy­son, or annoy him, or ought but feare him, though it had swallowed him: for Ionah remembring God, God shewed hee forgot not Ionah. Therefore when and where Ionah thought verily and speedily to haue perished, then and there God caused him to bee three dayes, and as many nights most safely preserued. O power omnipotent, O goodnesse all sufficient, in all things, at all times. God then as well knoweth to deliuer his out of all distresse in due time, as to reserue the wicked to the day of iudge­ment to bee punished. And in what danger shall wee de­spaire? In what extremities ought not wee to hope in our most mighty Sauiour, remembring Ionah in the whales belly, Ieremie in the mire of the deepe dungeon, Daniel among the fierce Lions, his three companions in the hot burning furnace, nay, 600000. men of warre, and three times as many moe, of men and women, young and old in the wildernesse, lacking now drinke, then meat,: and all these deliuered out of all danger, these last miraculously satisfied with drinke out of the roeke, and with meat a­bundantly from heauen.

Secondly, though Ionah bee cast into the troublous sea, and swallowed of a huge whale, yet hee must preach at Niniuie: though Moses flye out of Egypt, yet he must bee the leader of Gods people thence. Ioseph is in prison, but hee must bee Lord of Egypt, & preserue the Church aliue [Page] Who would haue thought that Saul should become Gen. 29. 20. 41. 40. 45. 78. Act. 9. 1. 2 1. Cor. 15 10. Mar, 14 71. Act. 4. 11. 12. Iona 2. 10. Amos. 7. 14. Exo. 2. 3. Iona. 2. 10 Luke. 2. 17. Paul, or forswearing Peter a faithfull Preacher? Suspend then thy iudgement and wonder at Gods workes, whe­ther of mercie, or iustice, and think not the worse of a man, though hee were cast out of the sea as Ionah, or basely brought vp as Amos, for the deliuerer of Israel was brought out of the flagges, and the conuerter of Niniuie out of a Whale, and the saluation of the whole world, out of a stall.

The lot fell vpon Ionah, that hee might bee cast out of the ship, that as the ship was almost broken, but not alto­gether, so Ionah might bee almost drowned, but not alto­gether: almost consumed, almost poisoned in the bellie of the whale, but not altogether: and that being in the double deepe duely humbled, and as gold in a furnace, fi­ned and fit for Gods workes, hee might thence in a mira­culous manner come foorth like Lazarus in his winding sheete, that hee might glorifie God once againe, and cou­ragiously cry against Niniuie.

The lot fallen vpon Ionah the iustice of God (both ma­nifesting the truth incorruptly, and chastising his disobe­dient seruant seuerely) did appeare: but with all singular mercie shined, and the mariners mindes were mollified, in that they sacrificed him not to Sathan, but much more, that hee by that meanes truely repented. In so much that the old idolatrous mariners presently by him were con­uerted, and hee cast into the Sea, was not drowned; swal­lowed of the Whale, and three daies continuing therein, perished not, but miraculously was preserued, and most graciously cast on land safe: and lastly, crying against Ni­niuie, that sinfull Citie, had his preaching so mightily pre­uailing, that hee wonderfully humbled them all. This mer­cie was maruailous, this goodnesse of God to Ionah most glorious. For the Niniuites hearing; Yet fortie daies, and Iona. 3. 5 [Page] Niniuie shall bee ouerthrowne, first as the mariners had before done, beleeued the word of God, though they ne­uer heard it before. If wee heard the word of God prea­ched as the mariners and Niniuits did, with trembling harts in the sense of Gods Maiestie, it would not bee but we should feele the power of it liuely, and filled with all ioy in beleeuing speedily, but vneffectuall and fruitlesse is preaching, because there is nothing almost but vnreuerent and senselesse hearing. And why should God teach the heed­lesse to learne? Why should hee giue pearles to dung-hil cockes, nay to very swine? But they beleeued the word as­soone as they heard it, though they neuer heard it before what doth that argue: Surely it sheweth, that the floolish and simple are more diligent and ready, both to heare and receiue the word of God, then those that are wise in their owne conceit, or also in the view of the world. What saith Christ? The poore receiue the Gospell. What saith Paul? Not many rich, not many wise. For though we haue Mat 11. 5. 1. Cor. 1. 26. Mat. 23. 13. 14. 25. 26. 27. 28. Luke 12. 47. 48. Act 8. 20 knowledge, if our knowledge bee like the Pharisies, that is in shew of sinceritie onely, in counterfeit holinesse, and hollow-hearted friendship through hypocrisie, it had bin better for vs that wee had bin ignorant, for it will but leaue vs, the more inexcusable, it will bee found insufficient to saue vs, but sufficient the more fearefully to condemne vs because we know our maisters will and doe it not. There fore as Peter said to Simon Magus, Thy money perish with thee: so will the Lord say vnto such, Thy knowledge perish with thee, seeing it is fruitlesse.

But when Niniuie had beleeued God, what did they secondly? They speedily, they notably repented, they proclaimed a fast, they put on sack-cloth, they humbled themselues before the Lord, they earnestly besought him to turne away his wrath from this wofull Citie. Ionah Iona 3. 4. preaching at Niniuie, crying against it, seemeth to haue humbled them and that without a miracle (without which scant any doctrine is of credit among Gentiles) not one­ly [Page] within fortie but within foure dayes: much within for­tie dayes, he conuerted Niniuie, ruffling Niniuie, old and idolatrous Niniuie, long before fortie dayes be ended, the seede is sowne, growne, increased mightily, and full ripe, in a soyle in reason most barren. Sow therefore, yee seed­men, where you are set, If yee sow cheerefully, yee shall reape plenteously in due time: Vaunt not: say not, I haue a stonie, or a starued, or a thornie ground: Niniuie repents in sackcloth.

In which willing submission of theirs, and speedy liue­ly repentance at the wordes of the Prophet, after hee had beene three dayes and three nights in the Whales bellie, the calling of the Gentiles by Christ, after hee had beene three dayes and three nights in the bowels of the earth, might well bee signified. For they no lesse willingly then the Niniuits, submitted themselues to the Gospel preached: no lesse speedily, and peraduenture more truely repented. Iona. 3. 7 6. For though now they thus wonderfully humbled thēselues not the fearefull multitude onely, but the richest and grea­test, the nobles and king also, and so all escaped now: soone after they returned to their vomit, and neuer ceased to adde sin to sinne, till they were by open wars miserably wasted, and at length fulfilling the prophecie of Nahū, vtterly con­sumed. Therefore, first, for the comfort of the godly, since Nah 3. 19 1. King 21. 26. 27. 29 2. Chro. 10. 5. 1. King 14. 22. 2. Chro 14. 6 Ahab humbled himselfe before the Lord, Ahab, I say, that had done exceeding abhominably, infollowing Idols, and sold himselfe to worke wickednes in the sight of the Lord, submitted himselfe vnder the hand of GOD, fasting in sack-cloth, though he did all in hypocrisie, had not the euill threatned brought vpon him in his dayes, seeing Ro­boam, and the princes of Israel who had forsaken the Lord, and the whole tribe of Iudah, which wrought wickednes in the sight of the Lord, & prouoked him more with their sins, then all that their fathers had done hūbling thēselues before the Lord, and confessing him iust, had not the wrath of the Lord powred vpō them, by Shishak K. of Egypt were [Page] not destroyed, but shortly deliuered, yea also thinges pros­pered in Iudah, though the Lorde had threatned to leaue 7. 12. them in the hands of Shishak, albeit they truely repented not: lastly, for as much as Niniuie that bloudie cittie full of lies and robberie, the beautifull harlot, with multitude of 5 13. Nah. 3. 1. 4, fornications, that mistresse of witch-crafts, which sold the people through her whoredomes, and the nations through her witch-crafts, humbling themselues with fasting, and putting on of sack-cloth, the Lord repented of the euill he had threatned them, and did it not: how assured may we bee, that whatsoeuer iudgement the Lord threatneth vs, Ionah 3. 7. 8. 10. and howsoeuer he threaten it, it shall not light on vs, when we vnfainedly humble our selues in true fasting, turning from our euill wayes, and from the heart vowing to serue God in all holinesse? For this is the cleare promise of the faithfull God: If I shut the heauen that there bee no raine, or 2. Chro. 7. 13. 14. if I commaund the grashopper to deuour the land, or if I sende pestilence among my people: if my people, among whome my name is called vpon, doe humble themselues, and pray, and secke my presence, and turne from their wicked wayes: then will I heare in heauen, and be mercifull to their sinne, and heale their land. Againe, as generally most plainely sayth iust Ieho­uah: Iere. 18. 7 8. I will speake suddenly against a nation, or against a king­dome (saying) I will plucke it vp, and roote it out, and destroy it but if this nation against which I haue pronounced this, turne from their wickednesse, I will repent of the plague that I thought to bring vpon them. Let vs then, O beloued of the Lord, whosoeuer loue the Lord Iesus, bee carefull to ful­fill the condition, and then confident not doubting of the performance of the promise, by so much the more by how much the fewer wee bee, and by how much the longer and clearer the Lord hath threatned most terrible iudgements.

Now for the terror of the vngodly, as many of them as repent onely when Gods hand is vpon them, & then hum­ble themselues outwardly onely, & that but only when the [Page] fiercenesse of his wrath appeareth, or else after they haue escaped the feared iudgement, fall to their wonted wic­kednesse againe: let them bee sure the strong and iust God, that consumed Niniuie slidden backe, will ouertake them also in wrath, and for euer turne them ouer to ceaselesse woe. For the greatnesse, the beauty, the strength, and riches of Niniuie, could not withstand the hande of God, or keepe it from destruction, but rather furthered and hastened it. For with the more excellent ornaments that it was adorned by the Lord, the more hainous and grieuous in his sight was the abuse of them. Therefore the hugenesse, or the strength of this or any other Cittie cannot saue it from the iudgement of God, being sinfull in his sight. Gen 15. Iosu 6. 1. King. 24. 25. Reuel 18 2

Great Sodome is destroyed: great Ierico is destroy­ed: great Niniuie is destroyed: great Ierusalem is destroy­ed, and great Rome, the roome of all vncleane spirits, stay­eth for her destruction, like a whore that stayeth for her punishment till shee bee deliuered: and all these were and shall be punished for vnthankfulnesse and contempt of the word of God. Yet Niniuie, Ierico, Sodom, nor Rome, haue had halfe the preaching that wee haue had, yet wee Gen. 19 21. Iere 41. 17 Gen 17. 18 Esa. 19. &. 17. 5. 6 Gen. 45. are vnthankfull too, then what haue we to looke for, but when Sodom was burned, Zoar stood safe? when Ierusa­lem was destroyed, Bethelem stood still? so the Lord doth alwayes prouide for his people, though hee make neuer so great a slaughter and destruction amongst his enemies For the Lord because of his couenant doth alwayes pro­uide for his chosen, although they bee but a remnaut, like the gleaning after haruest, or like a cluster of grapes on the top of the vine after the vintage, and though there bee neuer so great calamitie or trouble, as we see in the booke of Gen 45. chap. when there was a great time of dearth and scarcitie to come vpon the land where Iacob was, the Lord had sent Ioseph to prouide for his father Iacob, least he should want bread, hee, or any of his sonnes and folkes, [Page] and so ordered the matter, that Ioseph was treasurer ouer all the corne in Egypt. And so among the Turkes, and Spaniards, and Infidels, the Lord will find meanes to doe them good, which vnfainedly loue him, and in the dungeon, in pri­son, & in bonds, yea and in death, the godly shall find God.

The Text.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE SINFVLL MANS SEARCH.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Maries Choyce.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE FIRST SERMON OF Noahs drunkennesse.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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