IONAH THE MESSENGER OF NINEVEHS Repentance. Set forth in his Calling, Rebellion, and Punishment.
By H. S.
LONDON, Printed by G. M. for G E. and are to be sold at the Grey-hound in Pauls Church-yard. 1637.
THE CALLING OF IONAH.
The word of the Lord came unto Ionah the Sonne of Amittai, saying,
Arise, go to Nineveh that great City, and cry against it: for their wickednesse is come up before me.
I Shall not need to shew the authority of Prophets, but [Page 6] concerning their differences they were of three sorts. 1. Such as prayed for the people and received an answer, these were called Seers. Such was Samuel, 1 Sam. 10. 9. 2. Such as expounded the Law, as Isaiah, Ieremy and the rest. 3. Such as were since Christs time, as Agabus, Acts 11. 28. Ionah was of the second sort.
I might well chuse this Story, for (besides the compendiousnesse and perspicuity) it best suites the state of this [Page 7] sinnefull age.
Ionah lived in the time of wicked Ieroboam the Sonne of Ioash, 2 King. 14. 24. Yet kept his integrity.
His name Ionah, a Dove, teacheth Innocency, and his Fathers name Amittai, truth, that truth should bee every Preachers Father.
This History containes, First, Gods great mercy.
1. To the Ninevites in sending a Prophet to convert them that they might be spared.
2. To Ionah in preserving [Page 8] him notwithstanding his disobedience.
3. To the Mariners, in preserving them that they were then and for ever saved.
Secondly, Ionahs fall and rising againe.
In his fall observe
- 1. His sinne.
- 2. His punishment.
- Flying from God Murmuring.
- Iustifying himselfe.
- [Page 9]Manifold feares Casting into the Sea.
- Swallowed of a Whale.
- Reproofe and conviction.
In his rising consider,
- 1. His Repentance.
- 2. His Preservation.
- 3. His Faithfull discharge of his duty.
Ionah went not without a speciall call and Commission. Obs. None should goe before they [Page 10] are sent, they must have their warrant as Aaron had, Heb. 5. 4. None may ascend to Moses chaire that have not Moses rod and Moses spirit.
The Prophets had not alwaies the Word with them, Obs. as Nathan spake of himselfe, 2 Sam. 7. 1 Chron. 17. and Elishaes ignorance of the Shunamites griefe, 2 King. 4. and Dan. 2. 30.
God findes us all sleeping, Obs. we had need bee [Page 11] wakened. Obs. They that call on others should first arise themselves, Luke 22. 30. Not like Taylors that deck others and goe bare themselves, but they must say follow me.
God would not have any people untaught, Obs. Psal. 19. 1, 2, 3. Rom. 1. 19. Therefore he sent Noah to the old world, Lot to Sodome, Moses to Israel, and here Ionah to Nineveh.
They that greive the Spirit quench the Spirit. Obs;. The Word was in Samaria, they refusing it, it went to Nineveh. The Gospell was at Ephesus, it is now come to England and it may depart from England, 1 Cor. 10. 12. The Prophets thus departing from Samaria to Nineveh, was 1 To shake off the dust of his feet against them for their obstinacy. 2 To shew them that Gentiles were more righteous then they; for they repented [Page 13] at the voice of, 1 Prophet and 1 Sermon. 3 To prefigure their rejection and the Gentiles calling.
Nineveh had 1500. towers and 120000. little children in it, Jonah 4. 1 as is noted in the end of this Story; but the greater the more ungodly. Multitude being oftentimes a meanes of seducing one another.
Every Prophet is a Cryer, Obs. as the Lord bids [Page 14] Isaiah, Isa. 48. 1. Lift up his voice. They must be plaine and bold as if they sate in judgement. Iohn Baptist was not onely a voice but the voice of a Cryer, Luke 3. therefore Acts 2. the Holy Ghost came downe in fiery tongues, but this fire is now quenched and these tongues tied up, but men though they cannot speake, can see a benefice when it falls though it be an 100. miles off; and Pharaoh had more care of his sheepe, then they of soules.
If people were not [Page 15] deafe and dull of hearing Ministers need not cry, but are not yee commanded to heare as well as we to cry. The Cock crowes when men are asleepe. Yea the Cocke crowes and Peter still denies his Master, Mat. 26. 70, 72, 74.
It is sinne and sinne onely that provokes God to cry against us. Our sinnes doe buffet God on every side as the Iewes did Christ, therefore hee will not leave till hee have by crying slaine either you or your sinnes. When [Page 16] God therefore cryes we should weepe, considering wherefore he cries.
Reproofe is the necessariest office yet most abhorred, as if he hated us that reproves us. Yet God saith, Lev. 19. 7. Thou shalt not hate thy brother but reprove him. So that to flatter any in sinne is a manifest signe of hatred, what love soever wee pretend, since it tends to the hurt of their soules and offence of God. Yea if a Preacher reproove sinne hee is thought to do it of hatred or some particular [Page 17] grudge, expecting hee should preach the Gospell, and bid him keepe his Text, as if no Text in Scripture did reprove sinne: but let him preach darke mysteries, odd conceits, or brainesicke dreames he is well come. Balaams asse never spake but once and then he reprooved, then if Balaams asse reproved Balaam, how much more ought Balaam to reproove asses. But perswade your selves though we seeme angry, wee preach the Law to bring you to the Gospell, wee preach [Page 18] Iudgement that ye may finde Mercy, we preach Hell to bring you to Heaven.
Thus wee have heard Ionahs charge to cry, But what should he cry? The Papists say it was for their neglect of traditions, which they gather out of the New Testament, Ioh. 16. 12. Ioh. 21. 25. Acts 1. 3. 1 Tim. 6. 20. 2 Tim. 1. 13. & 22. But his charge is expressed, Chap. 3. 2. O that none would cry but what God had commanded.
But what did God command him to cry? [Page 19] even this, Yet forty daies and Nineveh shall bee destroyed, yea ancient Nineveh, faire Nineveh, proud Nineveh must bee destroyed.
No man sits so high but destruction sits above him. Iustice would have come without crying; but the mercifull God cryes to them, that they hearing his cry, might cry themselves and God hearing their cry againe tooke pitty on them. Isaiah was commanded to cry. Isa. 40. 6, 7. And Iohn was commanded in the spirit of Mat. 7 3. [Page 20] Eliah to cry; and Ionah was commanded to cry, and he cryed. And all Preachers are commanded to cry aloud and not to spare, and to be faithfull in their message, 1 Cor. 4. 4. and woe to them that love the pleasures of sinne more then the glory of God.
Wee have heard the charge given, heavie newes. Now the cause is, Nineveh hath followed her lusts, satisfied her desires, forgotten [Page 21] Gods lawes, let her therefore prepare for destruction.
When God sends cryes unto a people it is a manifest signe their wickednesse is come up before him. Obs. And then if they will not repent while God continues crying amongst them, the Lord of Hosts will rise up in armes against them.
Nineveh was as full of sinne as people, prosperity, and security kissed each other, Nah. 2. 8.
Sinne mounts up on high and carries us up as the Tempter did Christ to the top of a pinacle to behold all the pleasures of the world at once: Obs. but a grievous thing it is to consider, what a man is doing while hee sinnes, and what sinne is doing at the barre of Gods just judgement, for nothing can stay sinne once committed from ascending up before the face of the Eternall God. An arrow is swift, the Sun is swifter, but sinne is [Page 23] swiftest of all, for in a moment it is committed on earth, comes before God and is condemned to hell. For though Nimrod could not climbe to Heaven, yet his sinnes flew up. When wee sinne wee are like the shell-fish which the Eagle carries into the ayre, lets fall upon the rockes, dasheth in peeces and so devours it. So the wrath of God throwes us low upon the rockes of shame and contempt and terror of conscience, and then the grave and hell that [Page 24] double death devoures us.
By sinnes comming before God is meant Gods beholding and seeing it. Wee fast as before him, we pray as before him, and doe every good duty as before him, because wee doe it freely not caring who lookes upon us, but we sinne as behind him, as loath to bee seene, and we suppose we sinne behind him, as if he saw us not, saying as Eliphaz accused [Page 25] Iob to have said Iob 2. 12, 13, 14. Is not God in the height of the heavens, and see the highnesse of the Starres how high they are, therefore how could God know it, &c. but then chiefly wee thinke
God beholds us not when men cannot see us, but be not deceived, God seeth not as man seeth. Man sees onely the outward act, but God seeth the secretest imaginations of the heart. Againe, Man seeth but one thing at once, and cannot see before and behind him [Page 26] with one looke, but God seeth all things at all times: for when wee speake evill hee is all eares to heare us, when wee doe evill he is all eyes to see us. Ananias might have gained by his craft if God had not seene his heart, Acts 5. Gehezi might have profited by his lye, and gained a bribe for his labour if God had not seene his fetches and turned his bribe into a Leprosie, 2 King. 5. The man that bad his soule bee merry, might have injoyed [Page 27] his pleasure many yeares had not God espied his security, Luke 12. Achan might have kept his gold had not God seene him. Achan would never have stollen, nor Gehezi taken bribes had they thought God beheld them; will any steale the owner looking on, will any speake treason the King hearing it: Therefore marke but this part of my Sermon. Say when thy hand is at a sinne, I will not doe it because the Lord sees me. And as hee is all eyes [Page 28] to see sinne, and all hands to punish it, so if wee repent, hee is all mercy to forgive it. Now therefore repent of thy sinne, hye thee fast to the throne of Grace, and try if thy repentance will not as powerfully cry for pardon, as thy sinnes did vehemently cry for punishment. The Angell cryed not so loud Babylon is fallen, Revel. 18. 2. as the Spirit of truth shall assure thee thy sinnes are forgiven thee, Rom. 6. 14. Psal. 91. 10. 34. 10. 84. 11. Rom. 8. [Page 29] 28. Repent therefore and truly repent by flying all sinne with the occasion and appearances, and love the truth, and as much as is in you, have peace with all men, that the God of peace may give you peace in Christ. All this is grounded on this that God seeth whatsoever we doe. So Rev. 2. 2-9-13. and 3-1-8. I know thy workes, is spoken to incourage the Sardians and Laod ceans to repentance knowing that God is a liberall rewarder of them that [Page 30] seeke him, Heb. 11. 6.
Sinne once committed comes presently before God: but the carnall hearted man like the faint Spies of Canaan, thinkes the way to Heaven hard and the journey further then hee is able to goe all his life: but when you send Faith, Hope and Love, those messengers of truth and peace, they will tell you that your fashions, pride, love of the world and other sins must be put off, as unbeseeming [Page 31] the fashion of that countrey, so that ere we come thither wee must leave them, like the shadow when we goe into the doore, wee must shake hands with them and bid them farrewell.
THE REBELLION OF IONAH.
IT followes now to shew how Ionah discharged [Page 34] the charge given unto him. First, he neglected it, afterwards being chastised and so repenting he faithfully discharged it.
First, of his Rebellion.
First, Ionah was sent to Nineveh to preach against their ungodlinesse, to reclaime them that they might repent, & so the wrath of God be turned away, how happy a message should this have beene that brought such blessed effects, but still one flie or other spoyles the boxe of ointment, Eccles. 10. 1. Satan stands [Page 35] up and sends him instead of Nineveh to Tarshish; meaning thereby,
First, to put him out of Gods favour, to bring upon him torment of conscience, decay of gifts and disreputation among the people.
Secondly, to harden the people in their sinnes and against Gods Prophets.
Thirdly, that the most populous and wealthy Citty in Assyria might be destroyed all dying unrepentant in their sins, that the very Angels in Heaven should mourne [Page 36] at it. So by urging the unkindnesse to his owne Nation and blood in leaving them to preach to strangers, as also the difficulty of doing good among such notorious sinners, and the danger of his owne person in bringing so unwellcome a message he getteth him to desist.
Thus Satan is ever crossing and tempting us when wee addresse our selves to the will of God. So was Moses, Ieremy, Ezekiel, Nehemiah and Christ himselfe tempted being about [Page 37] most notable workes, Exod. 3. 11. 4. 10. Ier. 1. 6. Ezek. 3. 14. Neh. 2. 19. Luke 22. 31. And Christ tells Peter, Satan desired to winnow him, Mat. 4. 1. Luke 4. 2. 4. 13. 1 Pet. 5. 8. So even Peter, Iames and Iohn. Therefore never dreame of a truce with Satan, for hee is perpetually seeking whom hee may devoure, either tempting us by flattery or terrible threatning: for whatsoever wee doe comes either from the spirit of Satan, of God [Page 38] or our owne spirit. Now our owne spirit is occupied about the pleasures of this world. The Spirit of God is gentle and meeke, not forcing, not threatning, as Luke 19. 23. If any one will follow me, not you shall follow me. So Cant, 5. 2, 3. Open unto mee—Now Satan takes another course, if hee cannot allure to sinne hee threatens losse of pleasure, friends, goods, and by his Imps torments and death. Christ saith if you will follow mee, but he saith I will make [Page 39] you follow me or you shall have fire and faggot, so saith his eldest Sonne Antichrist. His order of tempting is first to make us doubt of the truth of Gods Word. Secondly, he falls to flat denying of it. Thirdly, hee comes in with his owne countermards and contrary assertions. Thus he saith advance your selves. God saith Love thy neighbour as thy selfe, Mat. 22. 39. hee saith, First, love little and outwardly. Secondly, love none but thy selfe. Thirdly, hate thine enemies, [Page 40] envy thy betters, disdaine thine equalls, despise thine inferiors.
Now the meanes the divell tempts with are arguments drawne from mans owne wit and reason, and so Ionah argues here, if the Iewes will not heare me, it is in vaine to preach to these Gentiles. Thus flesh and blood stands staggering, misdoubting troubles when it should doe any good, but in sinne never considereth the following woe. Yet this I confesse was a sore [Page 41] temptation for Ionah to preach to a heathen people this doctrine, that there is but onely one true God to them who have served a thousand, Deut. 6. 4. as if a Preacher were commanded to goe to Rome gates and preach against Antichrists jurisdiction, I feare hee would hardly doe it. Thus we regard rather to enter no great action for Gods glory and his Churches good, then to receive any opposition in our doings, Satan knowes from labour wee are easily [Page 42] brought to loyter, and from feare and paine to security and pleasure. Thus hee tempted our Saviour with the pleasures of the world, All this will I give thee. This gaine, this ease, this profit shalt thou have to leave the society of godly men and serve mee, not being scrupulous to sweare for your gaine, to lie for your pleasure, to cozen for riches, and so bee free from the reproaches and contempt wherewith professors are overwhelmed, but be rich and live [Page 43] in ease and estimation.
Thus Ionah is tempted to sinne but not constrained, urged, but not compelled, the divell can intice mightily, but not inforce violently. This is our comfot, our enemies power is in our Fathers hand, 1 Cor. 10. 11. Rom. 8. 35. Luke 22. 32. This may incourage us to Resist the divell and hee shall flie from us, Iames 4. 7. God hath made no such promise to the divell, that if hee tempt hee shall prevaile, what a shame [Page 44] is it then that Satan is bolder in tempting then we are in resisting. O that wee were as wise, as watchfull to withstand as Satan is diligent to assault. But doth Ionah now resist as manfully as Satan sets on him cunningly. Alas no, he as soone resolved as inticed, Gen. 1. It is said, God spake and it was done. Surely the divell but speakes and it is done, he is such an Orator as no man can denie him: for hee pretends to counsell as a most speciall friend, as an holy [Page 45] Angell jealous of Gods honour, therefore hee made not onely Gehezi to take a bribe, 2 King. 5. 22. Demas to imbrace the world, 2 Tim. 4. 10. Iudas to betray his Master, Mat. 26. 48. and Caine to kill his brother, Gen. 4. 8. but Rebecca also to perswade Iacob and Iacob to be bold by lying to seeke for the blessing, Gen. 27. 13. yea the Father of the faithfull to commit folly with Hagar, Gen. 16. 43. and here Ionah not to goe to Nineveh lest forsooth God should not be [Page 46] true of his words.
We have seene Satans malice and wilynesse in tempting, wee have sufficient armour to resist him, Ephes. 6. 11. and promise to prevaile, Iames 5. 7. Therefore wee forget our enemy, neglect the promise, or take not the armour, or like not that arrow-bearer humility, submit your selves to God, and then resist the divell: but are ready, so foolish are we, to joyne with our enemy as Balaam, Num. 22. 8. But would you, however Satan tempts. [Page 47] not bee foyled, then consider how shamefull it is having such encouragements to fight, to shew our selves cowards under our Captaine Christ, to yeeld to his enemy, how dangerous to be under so cruell a tyrant, that takes pleasure in our most bitter torments.
Object. But he comes often as a friend, as an Angell of light, how shall I descry him?
Answ. It is hard indeed: but annoint thine eyes with eye-salve, Rev. 3. 18. thou must be filled [Page 48] with knowledge, Col. 1. 9. and watch and be sober, 1 Pet. 5. 8. and lastly, consider how thy spirit is moved: for the Spirit of God is soft and slow; but Satans is boisterous and stout; besides, consider if the thing tempted to, bee good or ill, for bee sure Gods Spirit prompts to no evill. Therefore get the Spirituall Sword, The Word of God (Ephes. 6. 17.) to dwell plenteously in us, Col. 3. 17. and cry still to God to open thine eyes, Psal. 119. 18.
Thus Ionah tempted repents not, but makes himselfe a run-away, leaves Nineveh still on the score. So Nineveh is still Nineveh, but Ionah is not like Ionah, for the Prophet is flying, and sinne is crying, and so all falls to confusion.
Hee first flies to Tarshish before he went to Nineveh. Sinne is borne first. Esau before Iacob, Gen. 15. 26, 27. Evill may be said to bee ancienter, [Page 50] resist sinne at the first, nip it in the head, that the uncleane spirit may say here is no abiding for me, let us goe into yonder herd of Swine, Mat. 8. 31.
Ionah was sent to Nineveh, but he went toward Tarshish. And so it is alwaies with us, wee are ever doing that wee should not doe. For either wee doe nothing, or that which we are not commanded, or els otherwise then wee are commanded. Sometime most rebelliously wee doe that which wee [Page 51] know the Lord straitly forbiddeth. And as Ionah tooke Tarshish for Nineveh, so we take the divell for an Angell, light for darkenesse, &c.
But no marvell though Ionah fled to Tarshish when hee should goe to Nineveh, for his vocation is rejected by the children of this world, and every where kickt against: so that if you would aske for a painefull vocation, this is it; if for a thanklesse vocation, this is it; if for a contemptible vocation, [Page 52] this is it: for reprooving we are reprooved, blessing, wee are cursed: preaching peace wee make warre; proclaiming liberty, wee are imprisoned; doe what we can, we are persecuted: and for our worke worthy of love, wee receive of most hatred: of few, yea very few, not any more then a cold affection. Hereof it hath come to passe, that Moses and Ieremy called, excused themselves; Ezekiel, having received his charge, went in bitternesse and [Page 53] indignation of his spirit, and seven daies neglected his charge as Ionah here doth his: and Moses, Eliah, and Ieremiah, at length complained; and (which to the best men is the greatest griefe) it is as easy almost to wash a blackemoore white, as to convert a sinner, because Satan is ever crossing men doing Gods will, but specially hindring the course of right preaching. For the Lord was not so earnest to stop the way of Balaam, lest hee should commit [Page 54] wickednesse, as the divell is earnest to stop the way of every Ionah, lest hee fullfill righteousnes, that is, cry against Nineveh, longing and earnestly labouring to convert it.
But who would have thought that such a Prophet should flie from the Lord, yea and then when he should doe him most service? A fearefull example: therefore let him that standeth take heed lest hee fall: for the way is slippery wherein wee are to walke. When thou remembrest [Page 55] the fall of the Prophet, then consider that thou art much weaker then a Prophet, and therefore the easier to bee encountred and overthrowne, and the likelier to have a most grievous fall, except the Lord doe mightily uphold thee. Secondly, if thou see Ionah flie, Moses murmur, David fall to adultery, Salomon to idolatry, and Peter to forsweare his Master, then learne thou not to trust to thy owne strength, for it is weakenesse, nor to thy owne [Page 56] wisedome, for it is sinfull; but seeke helpe and crave strength at the hand of Almighty God, who giveth indifferently to every one that asketh; which doth not bruise the broken reed, nor quench the smoking flax, but doth rather increase our zeale then diminish it.
And judge favourably of such as fall, for though Ionah fled, yet he returned againe; and though David joyned murther with adultery, yet he repented.
As soone as hee set forward to flie from God, Satan seconds his temptation with opportunity, hee findes a ship ready, hee fits Iudas with money and Ionah with a ship, if thou wilt flie from God, the divell will lend thee both spurres and a horse, yea a post-horse to carry thee hastily and swiftly to all ungodly lusts.
This money was cast into the sea, many wast their money upon dice and unlawfull games, it were good for them if they had not a penny to loose, and so men care not what they pay for vanities and braveries, this also is cast into the sea, but they will give little or nothing to doe good withall, So Lazarus can get nothing, and David can get no meate, shall I give my bread and wine to one I know not? saith churlish Naball. [Page 59] We can bee content to give and do any thing to win the world, but wee will give nothing, nor doe nothing, whereby to win the kingdome of God.
Ionah is entred into the ship and sleepes, sleepes soundly, and being wakened confessed not his sinne untill hee was forced to it by discovery of casting lots. Thus God sets out the stubbornenesse and disobedience of Ionah, in that this thing was not done upon a sudden, but upon deliberation [Page 60] and continuance, he had space and ley sure enough to have repented, but did not. Ionah first liftned to Satans assaults, liked them, consented to obey them, put them in practise, fled to Ioppa, hyred the ship, hoysed up sayles and went to sleepe, to shew that sinne runs on wheeles and posts downe hill, and never stayes till it arrive even in Hell. So sinnes follow one another like linkes of a chaine, till the tempest of destruction breake it [Page 61] in sunder: but if Ionah had considered the all-seeing eye of Almighty God, hee would have leaped out of the ship that carried him at once from God and from his duty, since the creature cannot hide it selfe from the Creator. All those that pitty Ionah let them pitty themselves, our sinnes are as many as his were, hee confessed freely and fully, so let us; for this was written to admonish us that wee may stand where hee fell; and when wee fall to [Page 62] confesse freely and fully to God alwaies, and to man also when wisdome commands.
THE PVNISHMENT OF JONAH.
THe sinne being past the punishment followes. [Page 66] Wrath being ever the heavy companion of disobedience.
He saith not a winde arose, but the Lord sent a great winde, The winds obey GOD, though man will not obey him.
The Lord sent it. Then it was not by chance, or witchcraft, for the Mariners though Infidels, thought it to bee sent by some revenging power for some particular hainous fact and person, els why did they cast lots to find out him that had sinned, [Page 67] Psal. 10. 7-25. to 31.
The Lord sent it. So the Lord sendeth winds to bring ships to land in safety, and the same Lord sendeth winds to drowne and sinke other ships, therefore Iob acknowledgeth both, Iob 1. 21. if some had so much losse by tempest as Iob, they would surely say with Iob, Blessed be the name of the Lord: but more (it is to bee feared) would say with Iobs wife, Curse God and die, Iob 2. 6.
God first spake gently to him, Arise Ionah, goe to Nineveh, then he would not goe: but now hee sends a strong tempest, to compell him to come in, that his head-strong sinne might have the foyle and God the victory.
He that sayles to Tarshish would have as good winde as he that sayles to Nineveh; but hee that doth one thing for another, shall receive one [Page 69] thing for another, as Ahab hoped to goe up and prosper, but hee went up and perished. So the Spaniards thought to arrive in England, but their invincible power was soone destroyed.
The ship went on roundly for a time, the Prophet sleeping, the Marriners sporting, their sayles flaunting, the waters calming. So merrily sinne goes on before the tempest comes: but [Page 70] suddenly the tempest rushes upon them and tumbles them up and downe. Hee thought to flie from God, but now it appeares hee fled not from God but to him. Therefore David saith, If I take the morning wings and flie aloft, &c. Whithersoever a rebellious sinner doth run, the hand of God will meete him to crosse him, and hinder his hoped for good successe.
What had hee offended the winds and waters that they bare him [Page 71] such enmity? Surely they tooke Gods part against Ionah. So though man at first had power over the creatures, yet when man sinnes God gives them strength to bridle him.
If Ionah had foreseene this tempest, hee durst not have beene so bold. Sinne hath no eyes, The foole saith it is faire weather, while he is going to the stockes.
We have heard the cause of this tempest, The effects follow.
First, in the ship, which was so faire and [Page 27] goodly as might have endured many voyages, yet one tempest shivers it in peeces, and all because Ionah was in it. Such strife is alwaies betwixt Gods wrath and mans disobedience.
Secondly, in the
- 1. They were afraid.
- 2. They used meanes to appease this tempest.
Marriners are commonly [Page 73] men void of feare, venterous and contemners of dangers, yet these nought-fearing fellowes, being perswaded this was no ordinary storme, but a revenging tempest, doe quake like a young souldier that starts at the sound of a gun.
This one meanes to save themselves, shewes that the Heathen acknowledge there is a [Page 74] divine power governing the world: for they would not have prayed, but that they knew there was a God that could in extreamest danger deliver them. This man may by the light of nature, and by the multitude and excellency of creatures discerne. The wicked learne it by the disappointment of their enterprises, and are compelled to kneele to that God by fained shewes of humiliation in hope of helpe, whom otherwise they would never acknowledge.
Among the Gentiles every nation had a severall god. Chamos of the Moabites, Baalzebub of the Eckronites, Diana of the Ephesians, 1 Sam. 5. 5. Acts 19. 35. and every one of us in our necessity have our severall gods. Some runne to their coffers, others to their delights and wanton sports, supposing no trouble so great that they will not cause them to forget it, others to their glorious attires [Page 76] and costly jewels, some to their dainty meates and soft beds. In sicknesse wee cry come Physitian, in heavinesse come musicke, ever leaving the Creator which is all goodnesse and power, and flie to the creature which have neither. Thus they did well that they prayed, but they prayed not well, for they prayed to fained gods, while none could helpe but one, they cryed to many, thus stirred they the tempest more, like Papists, from one Saint to another, [Page 77] thinking if one Saint doe not helpe, another will.
But this cry is often without faith, and let not the wavering minded man thinke to receive any good of the Lord, Iames 2. 7.
The Marriners are content to cast their wares into the Sea, in hope of some furtherance [Page 78] to save their lives thereby: for though many venture their lives for riches, yet they will rather part with all their riches, then with their lives. But the ship though it bee lighter is not the safer; for it was sinne that procured the danger, which being cast away, would have saved all, but being retained, the tempest is not abated. If I regard wickednesse in my heart, (saith David) Psal. 66. 18. the Lord will not heare mee. And Paul saith, 1 Cor. 13. 3. Though [Page 79] I cast my life into the fire, If I have no charity, if I retaine malice in my heart, it profiteth me nothing. If I cast not away sinne, I cast away all. Some will give to the poore, and yet use extortion and usury to get money by: but God saith to such, that if they regard wickednesse in their hearts, it profiteth nothing; though they part with all that they have, and bestow it upon never so good uses, they doe but as the Marriners did, cast all away their desire nothing [Page 80] satisfied: though they thinke themselves beneficiall to the poore thereby, and hope for a reward, yet God will accept of them but as Hypocrites, hee will none of their oblations, he abhorreth their very prayers, Pro. 15. 8.
Observe here, that oftentimes many are punished for one mans sinne, as all the hoste of Israell were punished for the sinne of Achan, and heere all [Page 81] the Marriners and owners of ship or wares for Ionahs sinne, &c. to the end that men may learne thereby to admonish one another with love when they see them doe amisse, and not 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 us take heed that a wicked one bee not found amongst us unadmonished.
[Page 82] Further we may note that extremity is Gods opportunity: for when the winde had almost overturned all, and the waters had almost drowned all, then, and not afore, was Gods opportunity to set sorth his glory.
First, they used prayer unto the divine powers for assistance: then they used such ordinary meanes as they knew best in such a time; which order is necessary to bee used of all Christians in their necessity. First, to seeke [Page 83] for aid and assistance from God, and then to use all such good meanes to helpe themselves, as God shall enable them too; trusting that of his goodnesse hee will blesse their endeavours. God indeed is the last refuge, but hee is also the first refuge which is to bee sought unto: for hee will have us to acknowledge that man liveth not by bread onely, and an horse is but a vaine thing to save a man, and except the Lord keepe the Citty, the Watchman waketh [Page 84] but in vaine; no meanes can helpe without his blessing. But then, hee will not have us negligent in using of lawfull meanes: for he never or very seldome worketh without means, when the meanes may bee used. Danger then wee have seene made them to feare, but feare astonished them not, but gathered their wits together, for they used meanes with wisdome to save themselves. But when the Lord sends calamity upon many of the ungodly, [Page 85] they have so guilty a conscience, that whilest they feele the great hand of God, they are even distraught of their wits, and made as it were senselesse, that they know not what they doe: yea when troubles come, it makes them like a headlesse Bee, which buzzeth about shee knowes not whither, or like the Swallow, which by compulsion of the winde, flieth backward and forward till it fall into the Sea: or like Caine, whose head was [Page 86] fraught with feares, so that hee knew not whither to goe, doubting to bee slaine of every one whom he saw. But whatsoever befalleth the childe of God, hee hath ever matter of consolation and some moderation of minde to beare it withall, expecting a joyfull issue of all. Therefore blessed is hee that hath the Lord for his God.
Ionah was fast asleepe when hee should bee better occupied, to note our drowsinesse in hearing, and our security in sinne, that though the very senselesse ship seemed by rowling and cracking to cry to Ionah, yet was not hee once moved, but like one sicke of a Lethargy, deafe to all wakenings.
Ionah signifies a Dove. Hee was like Noahs [Page 88] Dove, that out of the Arke could finde no rest; so Ionah could not sleepe being fled from God, but the Tempest will awake him.
See how little Ionah is ashamed of his sinne. Though all smarted for it yet hee sleepes; neither winds blowing, waters roaring, ships reeling, nor Marriners crying could wake him. Thus wee sleepe more deadly then Ionah, wee looke not backe on our [Page 89] sinnes and examine our selves throughly, that wee might finde release of our miseries.
If Ionah a Prophet, and such a Prophet as was the figure of Christ, could not withstand this one temptation, what cause have we to watch against sinne, to pray that wee be not led into temptation.
In Ionahs sleeping observe two things.
First, when we thinke our selves most at rest, then are wee in greatest danger, as Ionah asleepe neere his shipwracke. [Page 90] When Herod is vaunting then is hee stricken, Acts 12. 21. When Nebuchadnezzar is in his greatest pride then is hee turned out, Dan. 4. 27. When Belshazzar is banquetting, the hand writ his condemnation, Dan. 5. 4. When the rich man saith unto his soule, thou hast enough, Luke 12. 19. then his soule is taken from him.
Secondly, note here the nature of sinne, while it is in doing, like a Harlot, shewes nothing but her bravery, [Page 91] Witnesse Adams fruit, Noahs wine, Davids adultery, till Gods judgements overtake them, as the whirlewinde suddenly, unresistably. So though sin bee sweet in the mouth it is bitter in the belly.
Here Ionah is taken napping, the Marriners may doe him more good then the tempest, whom sinne should waken perill cannot.
Ionah is asleepe and [Page 92] the Marriners wake him, an Israelite wakened by an Infidell. Thus the Lord shames his servants, as hee reproved Abraham by Abimelech, Gen. 20. 9. Balaam, by an Asse, Numb. 22. 28.
This story Ionah writes of himselfe, that wee might bee warned by him to suppresse all evill motions that they take not effect.
Ionah being thus warned did not snap at him [Page 93] that wakened him, nor yet basely sit still but ariseth.
Many of you come to heare the Word, and here you fall asleepe, when you have most need to bee waking, but I am glad, I have now gotten a Text to waken you, for now I cannot reade my Text, but I must say, What meanest thou, O sleeper, Arise. If you marke not what is said unto you, you are asleepe, though your eyes bee open: but if you were as wise as Ionah, you [Page 94] would not sleepe here in the sight of all the people, but would rather get you to sleepe in some corner, for Ionah went under the hatches to sleepe, and would not sleepe in the sight of the Marriners. If you were as wise as Ionah, you would thank him that wakened you, as no doubt Ionah did; Salomon saith, Pro. 28. 23. that hee which reproveth, shall have more favour of a wise man, than hee which flattereth. The Lord Iesus saith, Woe be unto that [Page 95] servant, that when his Master commeth hee shall finde sleeping, Canst thou not watch one houre, saith hee to Peter? Can you not wake while I speake to you? You would all be found in the Church when the Lord commeth, but you would not bee found sleeping in the Church. You are watched, 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 bee upon you. I marvell how [Page 96] you can sleepe having so many eyes upon you, so many clamours in your eares, and God himselfe speaking unto you. If you should see a traitor sleepe on the hurdle, or men sleepe with meate in their mouthes, would you not marvell? Yet even so doe 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 Countrey whereof it is said, that it is night [Page 97] with them, when it is day with us. I thinke that Countrey is here, for how many are here which have lost their eyes and their eares since they came hither? If all of you, were as many of you are (I meane asleepe) the strangers that come hither to heare, would thinke that you were all dead, and that I preached your funerall Sermon, therefore for shame leave your sleeping.
This is another means which they use, Ionah being wakened, to appease the tempest, now that they see they cannot themselves allay the winds, nor asswage the waters, they desire, they exhort Ionah, to try what he can doe by calling upon his God.
After that the Shipmaster had wakened Ionah, he bids him call upon his God, as if he had said, Watch and pray: hee speakes like a Saint, yet hee is an Infidell; he said not, call upon gods: but call upon thy God. The ship-master, would not call upon his God: but (saith hee) call upon thy God, and it may bee hee will helpe us: if hee had said call upon our god, when hee [Page 100] said, call upon thy God: and if he had said, Hee will helpe us, when hee said, if so bee hee will helpe us, then hee had shewed some sparke of faith. Because he wanted helpe and comfort, hee bids him arise, and because hee was fearefull, hee bids him pray. It may bee (saith he) he will thinke upon us, that wee perish not. As if he had said, Ionah, we know that thou hast a God as well as wee, and therefore wee say, Call upon thy God, for now every god is to betried, [Page 101] therefore if ever thou didst pray in thy life fall to it now. Thus Satan leades men a blinde way with zeale, in hope of some reliefe being in trouble. They called upon them for helpe, which were neither willing to assist them, nor able to heare them, and when they perceived by wofull experience, that there was no kinde of succour to bee had that way, they flie to God, and then Satan laboureth to undermine the confidence and expectation of helpe, and to [Page 102] place in stead thereof doubtfullnesse and infidelity. Thus Satan will bee sure to lose nothing by this bargaine any way. Ionah (say they) call upon thy God, for if hee cannot helpe us, wee are all undone and lost, for wee have called upon our gods, we have laboured hard to amend our state, wee have cast away our goods to lighten the ship, but all in vaine, for wee are no whit the better, like the woman which had spent all her substance about Physicke, yet all [Page 103] could not helpe her till Christ came, Luke 8. 43. So the Papists while they are well, they pray unto every Saint and Angell for succour against the troublesome times, but in extremity, or at the point of death, none of them can helpe, so that then they are faine to flie unto God or be destitute, as like Idolaters, as one flie 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 [Page 104] the other. Some say, if Ioon bee with mee, I care not for all the petty gods, because I hold him chiefe: so another saith, if Saint Gabriel bee with mee, I care not for the rest: and some raise great disputations, whether this Saint or that Saint, this Angell or that Angell bee better: whether our Lady of Bullen, or our Lady of Rome be surest: whether Saint Iames of Callis, or Saint Iames of Compostella be strongest: and so like beggers which run from doore [Page 105] to doore, they runne from one Saint to another. If one god will not helpe, another will, thinke these, as though the gods were contrary one to another, and where the one bids, the other forbids. So some thought that Venus was a friend to the Trojanes, and Pallas was not their friend; as fooles thinke of Witches, one strikes, another heales.
They bid him call upon his God, before they knew him, but the faithfull would not worship a false god, though they may be helped by him. By the example of these Marriners, if they thought that their god was the true God (and why else did they worship him:) wee may learne the substance of every temptation that doth undermine us, namely, that it will bid us doe this evill, that [Page 107] good may come of it: Marke whensoever thou art motioned to evill, if it doe not promise thee some goodnesse to come of it. But the servants of God ought not to doe that which is evill, though they were sure to gaine all things that can bee wished by so doing: for they have learned their lesson, and how to answer Satan at such times: Why temptest thou me Satan? for it is written, Thou must not doe evill that good may come of it, Rom. 3. 8. and this is the [Page 108] armour called Scriptum est, wherewith the Lord overcame the divell in the wildernesse.
Here also wee may see the difference betweene the faithfull and Infidels: for Call upon thy God, saith the shipmaster and the rest.
The Marriners bid Ionah pray to his God in their behalfe: but Ionah saith not to the Marriners, pray to your gods in my behalfe. And this is also manifest, that a Papist will say unto a Protestant, and one that lives well, Pray for me: [Page 109] but a Protestant if he be any thing zealous, will not say unto 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 evill, to the intent that good may come of it: whereby it is manifest, that our Religion is the true Religion, our Adversaries themselves being judges. [Page 110] And so Pharaoh, said to Moses pray for me: but Moses said not to Pharaoh, pray for me, Exod. 18. 27. &c. Saul said to Samuel, pray thou for me: but Samuel said not to Saul, pray thou for me, 1 Sam. 15. 25. therefore the Marriners had need of Ionah to pray for them: but Ionah had no need of ignorant Idolaters to pray for him. And why should not all pray to Ionahs God, and Pharaoh pray to Moses God, seeing God hath said, Call upon me in trouble and I will heare thee? Call [Page 111] upon thy God (say they) when they cried and saw no helpe, they distrust their gods, they thought they would not helpe: indeed 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? [Page 112] they thinke hee will not heare them, and so they goe forward: but in the end the unknowne God is thought to be the best: yet the Lord taught not Peter one prayer, and Iohn another, but taught them all one prayer unto one onely God, and to wait still upon him, praying still, with assurance he will bee a helpe in due time.
This if, perhaps, and [Page 113] peradventure, cost Adam Paradise, God said to Adam, If thou doest eate of this tree, thou shalt surely die. Then Evah reported these words, thus: least peradventure we die. The Serpent seeing her in such a minde, so carelesse or forgetfull of the commandement, hee came and quite changed the matter, and said; You shall not die. Thus sin creepes upon us, while doubtfullnesse remaineth in us: so God saith, You shall be saved: the trembling flesh saith, [Page 114] peradventure I shall, &c. then commeth Satan, and hee saith, Thou shalt die: so that if you will aske what is the faith of sinners, or if you would have it defined, it is this: peradventure yea, peradventure no: if you will aske me whereupon this faith is grounded: it is upon ifs and ands: this is the faith of the ungodly, to say, If so bee God will helpe us: for they cannot assure themselves of any helpe. But wee may not doubt of our God, and say, It may [Page 115] be, or, If peradventure: for we may freely pray to our God with confidence: and may say, our God, and the God of Ionah will surely helpe us, and hath helped us. But yet let us know that we have sinned like infidels, and doe deserve to bee punished like the Egyptians.
Thus it commeth in like a little leaven, which sowreth the whole lump of dow, and like the moth, which eateth the [Page 116] whole wedding garment, and this same little theefe hath stolen away all the Papists faith: Therefore with them wickednesse lieth sicke in bed, and calleth to every one that commeth by, Call upon God, and pray for me, if so be hee will looke upon us and helpe us: and so their hope when the tempest commeth, is either an easelesse horrour, or a comfortlesse doubting.
Our God thought upon us in the time of trouble: hee thought upon us, and laid the tempest when our enemies called upon their gods, Saints and Angels. But what doe we meane, beloved, when mercy is come to send for judgement? for though we be saved with Israel, we deserve to bee plagued with Pharaoh, because wee are not thankefull for this, namely that the Lord hath thought upon us in [Page 118] our distresse; for hee travelleth with mercie, and laboureth till he be delivered, he goeth laded like a Bee, but wants a hive. There are two hands, a hand to give, and a hand to receive: Gods hand to give, and mans hand to receive: the hand of God is a bountifull and a mercifull hand, a hand loden with liberality, full of gracious gifts: therefore let us stretch forth the good hand to receive it, thankefully to embrace it, cheerefully to entertaine it, and carefully [Page 119] to keepe it, let us receive it by the hand of faith, the hand of love, and the hand of prayer, for who so commeth with his hand shal be filled, & who so commeth without it, shall go empty away, because they have despised the waies of God: for when I instructed them, they would not heare, and what I taught them they would not learne, saith the Lord, Pro. 1. 24, 25. Ionah wakened thus, and thus exhorted to call upon his God, soone no doubt perceived his [Page 120] danger, and partly with the horrour of his sinne, partly for feare of the deserved, and thus threatned drowning and other punishments, without question was grievously vexed. For hee could not but see, that the very dumbe creatures were bent against him for his disobedience: the winde blowes, as though it would overturne all, the waters roare, as though they would drowne all, the ship tumbles, as though shee were weary of all, and albeit the Marriners [Page 121] had cryed, and cast out the wares, as though they would lose all, yet the tempest rageth still, their danger is greater than ever.
Wherefore now one might have said to Satan, Satan thou perswadest him to flie from his defence for his safety, and madest him beleeve that he should come safe to Tarshish, and there live at liberty and ease, enjoying all temporall benefits at his pleasure, but now thou hast brought him into the prison of the ship, and it [Page 122] is tost thus by this tempest likely to destroy him, thou leavest him in the greatest danger, and rejoycest that Ionah quaketh at the tempest, and hath his heart aking for feare of the danger thus threatned due to rebellion: yea, seekest also to drowne him, and that also in hell, howsoever thou pretendest a desire to preserve him from troubles, and procure him many pleasures, with much security: O most wretched and deceitfull lyer, he that trusteth his enemie, and hee [Page 123] that beleeveth thee, shall ever be deceived. And now might Ionah say, Beware by me, for thus hath the tempter deceived me, he hath allured mee with flattering fantasies, and perswaded me, that it was but an easie thing to flie from the presence of the Lord, that seeth alwaies 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 mee beleeve that light could be brought out of [Page 124] darknesse, that good may come of evill: for hee assureth mee, that if I would set forth toward Tarshish, I should not onely shun the presence of the Lord, but should live at ease like one unknowne, both for my vocation, and also for my behaviour in the execution thereof, and so I might creepe into a familiarity with these people, and enjoy the benefit of their society. Otherwise, if I went to Nineveh as the Lord commanded, they would hate and persecute me, [Page 125] yea, and so I should end my life in misery, both because they being Gentiles, and I a Jew, they cannot abide me, for the one holdeth the other in contempt: and also because of my message, namely, a Prophecy of destruction, grounded upon a reproofe of their vile and sinfull pleasures. Which message, Satan perswaded me would be so hainously taken, that no death, nor torment, that they could devise for mee, would bee thought sufficient, and so I should bee sure never [Page 125] to escape their hands alive, if I went: as though the eternall and most glorious God, which sent me thither, were not able to defend me from all evill when I came thither, as well as he did Daniel in the Den of Lyons, and Christ in the wildernesse among the savage beasts. And when Satan had thus perswaded me I beleeved him and so tooke my journey to flie from the presence of the Lord, if I could have performed my intē tion. But the Lord hath beheld the stubbornenesse [Page 127] and disobedience of my heart, and therfore followeth me with great displeasure: he hath sent out this tempest upon the sea, whereby we are like to be overwhelmed, and so neere as we are to the water, so neere wee are to death by all likely-hood.
THE PVNISHMENT OF JONAH.
NOw followeth another meanes which the Marriners use to appease [Page 130] the tempest.
But first, they consult and consent to cast lots. The tempest was so strong that they concluded with themselves, it was the revenging power of some angry God, for the sin of some notorious wretch that was amongst them.
Seeing therefore neither they, nor Ionah praying, had appeased the tempest, but it was rather increased, and no man confessed he was the sinner, [Page 131] they take counsell, and agree to find him out by lots, wherein let us observe; first, never a one of them is of Davids spirit, who when he saw the people plagued, said, Lord it is I: Every man excuseth himselfe: for every man would extenuate his own sin, and diminish it, and every one thinketh his sinne salved, when hee hath excused himselfe. Let Adam be his owne judge, and he will say. The woman tempted him to sin: and let the woman be her owne judge, and she will [Page 132] say, Yonder Serpent perswaded her to it. Let every one be his own judge, and there will be such posting off of sin, that never a one will be found guilty. There is none that will be so impudent, as to say he hath no sin at all, yet few that will freely confesse they have grievously sinned. Therfore these here say every man within himselfe, though he be a sinner, yet he is no great sinner. None are accounted sinners, unlesse they bee openly detected of some notable and hainous [Page 133] crime. If they be dicers, swearers, drunkards, brawlers, pickers, flatterers, prophaners of the Sabbath, 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, unlesse they be theeves, traytors, open and grosse Idolaters, and taken with such like capitall crimes: no more these neither, were it not for feare of the law: as none among the Iewes, but Publicans, were counted [Page 134] sinners, all the rest were good fellowes, and just 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 deserve not the wrath of God, they are but veniall. Did you ever read of these veniall sinnes in the Scripture? But thinke you they have nothing but Scripture? Yes they have Decrees, they have decretals, the Ceremonies [Page 135] whereof observed, these veniall sinnes are soone pardoned, & they have a Pope that can forgive any sins. Thus they lessen sinnes, thus they abate the price of sinnes, and they can buy out sins with money, or redeeme them with Masses, and by a little short pennance purchase a large and long pardon.
And as the Marriners, every man thought hee was no great sinner: so Ionah thought with himselfe, Though I bee a great sinner, yet am I not so grievous a sinner as [Page 136] these Idolatrous heathens: or if he throughly condemned himselfe, yet unwilling to bee knowne such a rebell, he thought it may be, it is most likely, they are many, I but one, peradventure therefore the lot will not fall upon me: like a theefe, which notwithstanding in his own heart hee acknowledge himselfe guilty of that wherewithall he is charged, yet will not confesse, untill the matter be throughly sifted, and so clearely proved to his owne face, in such sort, [Page 137] that he cannot for shame (though with shame hee confesse,) deny it. Therefore if God had not sifted out this sinner the better, Ionah would not have beene knowne the man, and the Marriners would still have contended who was the lesser sinner, therefore they consult to cast lots.
They did not use to cast lots, this was no custome among the Marriners: but the tempest was [Page 138] so wonderfull, that it made them seriously to thinke of God, and willing to use the meanes prescribed by God for the ending of doubtfull matters, acknowledging that he ordereth all, and the lot is the sentence of God: by the falling of the lot, he revealeth the truth.
These like worldlings never confesse God, but when he commeth in a tempest: they will not see his mercy, untill his justice appeare: they will not acknowledge Gods governement, before [Page 139] he bring on them some judgement, like Pharaohs Sorcerers, who confessed not Gods majesty, while they lived at ease, but when the Lord plagued them, they cryed out, This is the finger of God.
Why? what are they the better when they know him? what would they doe with him on whom the lot should [Page 140] fall? Surely they supposing, or rather cleerely seeing this tempest to be sent from some wrathfull power, and that for some one mans sinne amongst them, they determined having found him, to sacrifice him unto the God that was so offended by him, God turneth evill unto good, but the divell turneth good unto evill. The Gentiles had a custome in the time of the common plague, to sacrifice one for the rest. This custome they took by imitation of the Iewes, in offering beasts, [Page 141] and of Abraham in offering his sonne, the divell that father of lies and schoolemaster of all mischiefe teaching them. So the divell tooke advantage to doe evill by the service of God. In moving the Gentiles to worke abomination by offering men, imitating the Iewes commanded sacrifices. But if they had rightly knowne the true God, they would have taken their sins by the throat, and have sacrificed them.
The Marriners were not so wise to prevent the tempest before it came, as they be diligent to allay the tempest when it may not be laid: we overtaken with Gods just judgements, are very carefull alwaies, to use all meanes to bee rid of them. But who keepeth a watch over his owne waies, and diligently laboureth to keepe himself free from that which necessarily draweth on it selfe Gods judgement? [Page 143] who purgeth himselfe of his sinnes, lest hee bee sicke? who letteth or fetcheth out his corrupt bloud of pride, lust, covetousnesse, lest hee before? who keepes a good diet, and maketh his choise of holy exercises, godly companions, religious conferences? &c. But know we, he is not safe that is sound, neither he sound that is intemperate.
Whether it be lawfull to cast lots, it is not evident [Page 144] by this example, because they were Gentiles, and therefore no president for us: but so farre may we use them, as the Word doth lead us, and no further.
There are two Goats brought to Aaron, Levit. 16. that hee might cast lots, to see which Goat should bee killed, and which should not, these Goats signifie Christ: for as he died he lived againe, and as he was buried, he rose againe. Againe the land of Canaan is parted by lots, Numb. 34. to see what part each [Page 145] Tribe should inhabite. Againe, that theefe Achan is found out by lots, Iosh. 7. 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, 1 Sam 10. and least any should have said, that it was his good lucke, his good lot or chance to bee King: therefore the Lord appointed that he should be annointed before hee was chosen by lots.
[Page 146] Againe, Matthias is chosen by lots to the Apostleship in stead of Iudas, Acts 1. so that it is lawfull in some causes to cast lots, so that they doe attribute nothing unto them, and acknowledge that the lot is cast into the lap, but the disposition thereof is from the Lord, Pro. 16. 33. for they must not say that it is their chance, fortune, or good lucke: for so they make an Idoll of it, and rob God of the honour due unto him. For it was not Sauls [Page 147] fortune to be King, but Gods mercy: it was not Achans chance to be caught, but Gods judgement. Lots may bee used to prevent strife, when all other meanes have beene used, and sometimes before all other meanes, when in wisedome it is thought the best meanes. Brethren often and godly at first divided their inheritance by lots, as the Children of Israel divided the land of Canaan. Therefore in the Church of Geneva there is an order, that in [Page 148] the time of plague, there should be an house set apart for the sick to lodge in, and least they should bee uncomforted, they chuse out a Mininister by lots to doe it.
Now we are come to put up our selves to the Court of Lawyers, to see if they will doe any thing for God, for conscience, or for love, viz. that they would end mens suits quickly, and let the poore Clients have equity. Some [Page 149] say that Lawyers bee good untill they bee Counsellers, like Lions, which will be gentle untill 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 upon the Lawyers: bee 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 hinder [Page 150] 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 strive for that, which with reason might easily be attained without such contention, and others seeke to enrich themselves with contending for a small matter with their neighbours, yet in the end lose that they sought, and that they had beside: and so they contend and strive about a thing [Page 151] commonly, till the Lawyer hath gained more by them, than the thing which is in controversie is worth. These are like the Mouse and the Frog, which strove so long about Marshground, that at length the Kite came and took them both from it. Others will come up to law about a small matter, and therein so intangle themselves, that they cannot rid their hands of it, untill it have almost undone them, like a silly sheepe that is hunting a flie, [Page 152] which runneth from bush to bush, and every bush catcheth a locke of him, so that the poore sheepe is threedbare ere he hath done, and hath not a fleece left him to cover himselfe withall. So hee runnes from Court to Court, to sue, to complaine, to plead, till he have spent his cloake, his coat: were it not better to have cast lots for the coat at first? For the Law is like a Butlers box, play still on till all come to the Candlesticke. Therefore [Page 153] it is lawfull, to end any controversie in a hard matter, to use this meanes.
Now whether it bee lawfull to cast dice, if lots may not bee used (as Salomons words, Prov. 18. 18. The lot causeth contention to cease, compared with Heb. 6. 16. prove) but in hard matters and waighty causes, when the thing is doubtfull, and all good meanes are tried before to avoid strife: that question is decided, which none but voluptuous men make [Page 154] question of, namely, whether dice-play bee a meet exercise for a Christian soule. Salomon saith, the lot causeth contention to cease: therfore, lots are to end strife, but these lots make strife: for before thou takest the Dice, thou knowest thine owne, and no man striveth to take it from thee: but when thou castest the Dice, thou doest (as it were) aske whether thine owne be thine owne, and makest a strife of no strife. Art thou not worthy [Page 155] to lose the gifts of God, which venturest to lose them when thou needest not? Doest thou not deserve to forgoe thine owne, which art so greedy of anothers, that thou wouldest have his living for nothing, but for turning of a Die? Esau did not sell his birth-right so lightly, but hee had somewhat for it which refreshed his hunger, but God hath given thee a living, and thou spendest it for nothing. The Marriners did cast lots to finde out the sinner: [Page 156] they did not cast Dice to see who should winne, as Dicers doe: for to whom the lot falls, hee taketh all, which deserves to lose all as well as the other, and hath no right unto it by any law: for God hath not allowed one man to take anothers goods for the tripping of a Die, but either they must bee merited, or they must be given, or they must be bought, or else it is unlawfull, ungodly, unconscionable, to take them: Besides the brawles, the [Page 157] cosenages, the oathes annexed to this game, which would not agree with it, unlesse it had beene a meete companion for them. Thou takest another mans goods for nothing, whereas God hath appointed thee to get thy living, with the sweat of thy browes, for thou takest away that which others sweat for, and whereas thou shouldest live by working, thou seekest to live by playing, like as the Ape which lives by toying. Doth any Dicer thinke [Page 158] he doth well? Tell me what thinkest thou? for every 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 doe nothing, but that thou wouldest have God finde thee doing if hee should come to judgement: wouldest thou have him take thee at dice? I am sure thou wouldest not have God see thee so vainely occupied: neither canst thou [Page 159] thinke, that Christ, or his Prophets, or Apostles, or Evangelists, 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 dayes, what hast thou to alledge for Dice, now evidence is given up against them? hast thou any patron to speake for them, but thy vaine pleasure and filthy covetousnesse, which are condemned [Page 160] already, and therefore have no voice by Law? Take away these, and take away Dice. The Patron condemnes the Clients, when one voyce condemnes another: if the exercise were lawfull, such Patrons as pleasure and covetousnesse would not speake for it. Take thy pleasure therefore in that which is good, and the Angels will rejoyce with thee: if this were good, God would prosper them better that use it: but neither winners nor loosers are [Page 161] gainers. I know not how, but there is not so much wonne as lost, as though the Divell did part stakes with them, and draw away with a blacke hand, when no man seeth, for the winner saith, he hath not wonne halfe so much as the looser hath lost. One would thinke that one of them should flow, when so many ebbe: there is never an ebbe without a flowing, never one loseth, but another winneth, but at Dice. What a cursed thing is this that turnes no man [Page 162] to good, which robs others, & beggars themselves? The Schoole of deceit, the shop of oathes, and the field of vanities. Thou doest not onely hazzard thy money (in this game) but venturest thy salvation, and castest Dice with the divell, who shall have thy soule. For every thing that commeth well to man, he giveth thankes, but for that which commeth by Dice, hee is ashamed to give thankes; which sheweth, that in conscience that gaine is [Page 163] evill gotten, and that hee sought it without God. Can this bee good when worst men use it most? If it were good, the evill would like worse of it than the good: but the more a man savoureth of any goodnesse, the more he begins to abhorre it, and his Conscience doth accuse him for it as for sinne. They which doubt whether GOD doe allow it, need but looke how hee doth prosper them that use it: but they trust not in God, (the termes of [Page 164] their occupation discrie) for they call all their casts, chances, as though they relyed not upon God, but upon chance. Therefore if Dice make strife without cause, if they take away others goods for nothing, if wee may not live by playing, but by labour, if they which have beene Dicers, repent it among their sinnes, if the holy men never used this recreation, but the worst most delight in it, if thou wouldest not have God see thee when thou [Page 165] playest at Dice, nor take thee at it when he comes to judgement, if nothing but pleasure and covetousnesse speake for them, if they doe not prosper which take pleasure in it, if they trust not upon God, but relie upon chance, if thou doest not onely venture thy money, but hazzard thy soule, then the best cast at Dice is, to cast them quite away.
The lot fell upon Ionah, not because hee 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: If any one bee seene to beare his crosse, then many will say, This is a wicked man, and so thinke well of themselves, supposing that God is not bent against them to punish them as [Page 167] well,) but because Ionah should feele the hand of the Lord both punishing and preserving him, and be reformed: for God correcteth all, as hee did his Sonne, to learne them obedience. But if judgement begin with the house of God, what shall become of the ungodly?
Now when the sinner that troubled the ship is taken, now Ionah [Page 168] can hide himselfe no longer. Now he might also feare to bee sacrificed by the Marriners presently. For the Marriners, partly for the paine they had endured, partly for the losse they had sustained, partly for the danger wherein they remained, were no doubt as the shee wolves robbed of their whelpes, out of measure furious and fully bent to sacrifice him on whom the lot fell, to appease the wrathfull God. But God stayed, and restrained the rage [Page 169] of the Marriners, and made them afterward willing to abide the tempest a while, and put themselves to more paine to save him, endevouring by rowing to recover land. For having heard of the true God, and though they lost their goods, having found who is all good, shall we (say they) destroy him that hath saved us? Shall we give him up to death unnecessarily, that hath brought us to life, and assured us to reigne with God in all glory everlasting? [Page 170] Surely the thanklesse are gracelesse: especially they that love not, and shew not forth the labour of love for their gracious guide to God: but therefore wee may see that the hearts of men are in the hands of God, and he turneth them which way he list, hee fashioneth their hearts every one, yea even Kings hearts, as rivers of water doth he turne, to water and make fruitfull his vine: to pitty and to persecute, to honour and to shame, to love and hate his people: [Page 171] to deliver their power to the beast, Revel. 17. 13. And againe to eate the Whores flesh, and to burne her with fire, Revel. 17. 16, 17. Therefore let us never feare to performe our duties whatsoever, to whomsoever: for he 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 us put confidence in man, nor in Princes, for their hearts are rivers of water of [Page 172] themselves, fleeting easily as they be led following: But especially let us not forget chiefly to make prayers, supplications, intercessions, and to give thankes for all those, 1 Tim. 2. 1. on the godlinesse or prophanenesse of whose hearts, the flourishing or defacing of the Gospell of Christ Jesus, and the chosen of God doth most depend.
Now Ionah could not deny hee was that sinner, unlesse he would accuse God of unrighteous judgement: for the lot is cast into the Lap, but the whole disposition thereof is of the Lord. Now therefore he must needs confesse it. The windes thundering, the waves tumbling, the ship cracking, the Marriners quaking, upon their gods crying, their wares forth casting, [Page 174] Ionahs prayers requested, to cast lots consulting, Ionah kept himselfe close, hee would not be thought that sinner. The winde said, I will overturne thee; the water said, I will drowne thee: the ship said, I cannot hold thee: the Marriners said, Wee 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 [Page 175] thee the tempest is come, thou fugitive, and wee will discover thee.
Yet Ionah conceales his sinne, so much did hee abhorre the shame of men, of strange men, a few men, fraile men, or the feare of the fury of the flesh. Therfore after the windes had roared, and also the waves raged, and the ship reeled, and the Marriners cryed, and the lot, his conscience, and God himselfe threatned him, the lot also condemned him, and the feare of [Page 176] being sacrificed by sinners to Satan terrified him, so that hee forthwith repented throughly, he declared it openly, and confessed his sin freely. Such a stirre hath God before hee can come by his owne: he must crosse us, and set himselfe and all his creatures against us, he must straine our bodies, or leave our soules, and constraine us to it, before wee will returne from our wicked waies and throughly humble our selves to yeeld him due obedience, O the [Page 177] goodnesse of the great God? O long sufferance and bountifullnes unspeakeable, which not onely leadeth, but also in the chaines of love draweth us to true repentance.
It was Gods great goodnesse to Ionah, that the Marriners sacrificed him not: greater, that he truely repented: that God continueth in his calling, and blesseth his (whose flying from God, deserved flinging to Satan) not so much solemne Preaching, as sudden confession, and [Page 178] short denuntiation of vengeance, yea made it so powerfull, that it converted Idolatrous Heathens, most hardned Idolaters: first Marriners, then Ninevites.
For what a blessing felt Ionah, God vouchsafing him of this honour, to offer them a lively, holy, and acceptable sacrifice to God, by whom hee presently before, greatly feared to have beene offered a dead, unholy, and so a delightfull sacrifice to Satan. This feare banished, and that joy possessing [Page 179] him, what a mercy of the Almighty did Ionah thinke it: But before hee converted the Ninevites, he was more to be humbled, fuller to be strengthened, better every way to be prepared. Therefore God would have the sea to wash him, the Whale to fast him, and yet miraculously safe to preserve him, that being purified, he might pray fervently: and being delivered, finde power, comfort, and courage abundantly. Therefore when by lot being taken, [Page 180] and by his owne confession found the man that procured the tempest, the Marriners in love and compassion of him, had assayed by rowing to get to land, but could not, the Sea raging more and more, and Ionah himselfe professed he knew the tempest was sent for his cause, and would bee layed, he being cast into the Sea. Ionah at length was cast out of the ship into the swelling surge of the tempestuous Sea. What hope of life then left? Is there any? to [Page 181] swallow up all, soone after hee is swallowed whole of a Whale. Here let us marke, that after the tempest had terrified Ionah, the Marriners reprooved him: when they had reprooved him, his conscience pricked him, when his conscience had pricked him, the consulting to cast lots grieved him: after griefe for consulting, their concluding to cast lots vexed him: vexed at the conclusion, the lot condemnes him: the lot having condemned him, [Page 182] in what an agony think we was Ionah? partly, that he should bee held that notorious wretch that had brought this woe? partly, lest 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 unknowne angry God? But after this agony, the terror of drowning followed, and after that the horror of that huge fish: first, lest it teare him in peeces, then lest it melt him, [Page 183] afterward, lest it poyson him: lastly, three daies and three nights the comfortlesse horror of darkenesse, and noysome stinke 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 Marriners could not helpe him: and being cast out, lest all for him be cast away, the Whale would not spare him, the stinch would ill feed him, the darknesse would [Page 184] lesse glad him, and light might not visit him. Now see then what Ionah got by his journey, notwithstanding all the promises of which Satan assured him, and all the furtherances which the Serpent procured him, hee lost his labour, lost his money, lost his joy, lost his credit, lost his quiet, and saw no hope but to lose his life too, finding plentifully and bitterly feeling dreadfull feares. He trusted to the windes, the windes could not▪ save him: hee trusted to [Page 185] the ship, the ship could not keepe him: he trusted to the Marriners, the Marriners could not hold him: he trusted to the lot, the lot would not spare him: he trusted to the waters, the waters could not beare him, neither would the Whale forbeare him, neither did any thing make shew of likelihood to save him. Therefore wee may see in Ionah, what it profiteth a man to flie from God, forsaking his calling, and so practising the evill motions of Satan [Page 186] in stead of the knowne will of God. Assuredly, if we follow his flatteries as Ionah did, we shall have as hee had, accusing consciences, fearefull hearts, and the wrath of God upon our heads. For hee hath nothing to give us, although he promise and make us beleeve hee hath Kingdomes. Yes indeed, he hath horror of minde for all that obey him, and hell for the reward of his, which will make all their hearts ake which receive it.
See secondly in this [Page 187] punishment of Ionah, the justice of God. The Bee, when shee hath once stung, doth leese her sting, so that shee can sting no more: So doth not Gods justice punishing sinne: for it retaineth power, it hath store of stings to vexe still: when one judgement is executed, hee ever hath other enow ready, either of the same kinde in another degree more sharpe, or of another sort: for all the creatures with their severall powers, are Gods darts to strike us when [Page 188] hee commands. Therefore if we be sicke, sicknesse is not dead with us: if we be poore, poverty endeth not: if we be in danger, danger is not therefore put downe for ever after: and if we be vexed, vexation hath not therefore lost his sting: his darts, his weapons also are as sharpe now as they were at the first, and sharper too, because wee are sinfuller. For according to the sicknesse is the medicine, and wounds more dangerous, require more dolourous plaisters.
[Page 189] And if thou be disobedient, then hee will lead thee through them all, untill he hath humbled thee, and made thee to glorifie him with obedience, or utterly destroyed thee.
Thirdly, let us not forget, neither lightly think of this that God knoweth how to punish for sinne, yea most severely to correct his children, though repenting. If our Prophet Ionah here may not keepe thee some good while in a due meditation of it, let that man after Gods [Page 190] owne heart, the sweet Prophet of Israel come to thy mind, and in him see, whether God cockereth his entirest friends, or something sharpely, if not bitterly, handleth them, setling themselves in their dregs, or securely serving the Lord, 2 Sam. 18. 6. 10. 27. 2 Sam. 12. 13, 15, 16, 17, 18, 19, 20. Chap. Psal. 30. & 75. Hos. 6. 4.
Lastly, yet consider God is rich in mercy, and full of compassion, loth to punish unlesse too farre provoked, content to shake his rod [Page 191] over us, to make us feare onely, and keepe us free from feeling his stroaks, if that may have his due worke in us, that is, recall, reforme, and confirme us: for as the windes could not overthrow 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 [Page 192] to have perished, then and there God caused him to bee three daies, and as many nights most safely preserved. O power omnipotent, O goodnesse all sufficient, in al things, at all times. God then as well knoweth to deliver his out of all distresse in due time, as to reserve the wicked to the day of judgement to be punished. And in what danger shall wee despaire? In what extremities ought not wee to hope in our most mighty Saviour, remembring [Page 193] JONAH in the Whales belly, Ionah 2. 10. Ieremy in the mire of the deepe dungeon, Ier. 38. 13. Daniel among the fierce Lyons, Dan. 6. 24. his three companions in the hot burning Furnace, & 3. 26. nay, 600000. men of warre, and three times as many moe, men and women, young and old in the Wildernesse, lacking now drinke, then meate, Exod. 17. 6. and all these delivered out of all danger, these last miraculously satisfied with drinke out of the rocke, [Page 194] and with meate abundantly from heaven, Ex. 2. 15. 3. 10.
Secondly, though Ionah be cst into the troublous Sea, and swallowed of a huge Whale, yet hee must preach at Nineveh: though Moses flie out of Egypt, yet he must be the leader of Gods people thence, Gen. 29. 20. Ioseph is in prison, but he must bee the Lord of Aegypt, and preserve the Church alive, Gen. 41. 40. 45. 78. Who would have thought that Saul should become Paul, Acts 9. 1, 2. [Page 195] or forswearing Peter a faithfull Preacher, Acts 4. 11, 12. Suspend then thy judgement and wonder at Gods workes, whether of mercy, or justice, and thinke not the worse of a man though he were cast out of the Sea, as Ionah, Ionah 2. 10. or basely brought up as Amos, Amos 6. 14. for the deliverer of Israel was brought out of the flagges, Exod. 2. 3. and the converter of Nineveh out of a Whale, Ionah 2. 10. and the salvation of the whole world out of a stall, Luke 2. 17.
The lot fell upon Ionah, that hee might be 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 poysoned in the belly 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 [Page 197] might thence in a miraculous manner come forth like Lazarus in his winding sheet, that hee might glorifie God once againe, and couragiously cry against Nineveh.
The lot fallen upon Ionah, the justice of God (both manifesting the truth incorruptly, and chastising his disobedient servant severely) did appeare but with all singular mercy shined, and the Marriners mindes [Page 198] were mollified, in that they sacrificed him not to Satan, but much more that he by that meanes truely repented. Insomuch that the old Idolatrous Marriners, presently by him were converted, and he cast into the Sea, was not drowned, swallowed of the whale, and three daies continuing therein perished not, but miraculously was preserved, and most graciously cast on land safe: and lastly, crying against Nineveh that sinnefull Cittie, had his Preaching so mightily prevailing, [Page 199] that he wonderfully humbled them all. This mercy was marvellous, this goodnesse of God to Ionah most glorious: For the Ninevites hearing, Yet forty daies and Nineveh shall bee overthrowne, Ionah 3. 5. first as the Marriners had before done, beleeved the Word of GOD, though they never heard it before? If we heard the Word of God preached as the Marriners and Ninevites did with trembling hearts, in the sense of Gods Majesty, it would not be but wee [Page 200] should feele the power of it lively, and filled with all joy in beleeving speedily, but uneffectuall and fruitlesse is Preaching, because there is nothing almost but unreverent and senselesse hearing. And why should God teach the heedlesse to learne? Why should hee give pearles to dung-hill Cockes, nay, to very swine? But they beleeved the Word assoone as they heard it, though they never heard it before. What doth that argue? Surely it sheweth, [Page 201] that the foolish and simple are more diligent and ready, both to heare and receive 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 receive the Gospell, Mat. 11. 5. What saith Paul? Not many rich, not many wise, 1 Cor. 1. 26. For though we have knowledge, if our knowledge be like the Pharisees, Mat. 23. 13, 14, 25, 26, 27, 28. that is, in shew of sincerity onely, in counterfeit holinesse, and hollow [Page 202] hearted friendship through hypocrisie, it had beene better for us that we had beene ignorant, for it will but leave us the more inexcusable, it will be found insufficient to save us, but sufficient the more fearefully to condemne us, because we know our Masters will and doe it not. Therefore as Peter said to Simon Magus, Thy money perish with thee, Acts 8. 20. So will the Lord say unto such, Thy knowledge perish with thee, seeing it is fruitlesse.
[Page 203] But when Nineveh had beleeved God, what did they secondly? They speedily, they notably repented, they proclaimed a fast, they put on sack-cloth, they humbled themselves before the Lord, they earnestly besought him to turne away his wrath from this woefull Cittie. Ionah preached at Nineveh, crying against it, seemeth to have humbled them, and that without a miracle (without which scant any doctrine is of credit among the Gentiles) not onely within [Page 204] forty, but within foure daies, much within forty dayes, he converted Nineveh, ruffling Nineveh, old and Idolatrous Nineveh, long before forty dayes be ended, the seed is sowne, growne, increased mightily, and full ripe, in a soile in reason most barren. Sow therefore, yee Seedsmen, where you are set. If ye sow cheerefully, ye shall reape plenteously in due time: Faint not: say not I have a stony, or a starved, or a thorny ground: Nineveh repents in sackcloth.
[Page 205] In which willing submission of theirs, and speedy lively repentance at the words of the Prophet, (after hee had beene three daies and three nights in the Whales belly) the calling of the Gentiles by Christ, (after hee had beene three daies and three nights in the bowels of the Earth) might well bee signified. For they no lesse willingly than the Ninevites, submitted themselves to the Gospell preached no lesse speedily, and peradventure [Page 206] more truely repented. For though they now thus wonderfully humbled themselves, 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 never ceased to adde sinne to sinne, till they were by open warres miserably weakned, and at length fulfilling the Prophecy of Nahum, (Nah. 3. 16.) utterly consumed. Therefore first, for the comfort of the [Page 207] godly, since Ahab humbled himselfe before the Lord, (1 King. 22. 26, 27, 29.) Ahab, I say, that had done exceeding abhominably, in following Idols, and sold himselfe to worke wickednesse in the sight of the Lord, submitted himselfe under the hand of God, fasting in sackecloth, though hee did all in hypocrisie: had not the evill threatned brought upon him in his daies: seeing Rehoboam (and the Princes of Israel who had forsaken the Lord) and the whole [Page 208] Tribe of Iudah, which wrought wickednesse in the sight of the Lord, and provoked him more with their sinnes than all that their Fathers had done humbling themselves before the Lord, and confessing him just, had not the wrath of the Lord powred upon them, by Shishak King of Egypt were not destroyed, but shortly delivered, yea also things prospered in Iudah, though the Lord had threatned to leave them in the hands of Shishack, albeit they truely repented [Page 209] not: lastly, for as much as Nineveh that bloudy Citty full of lies and robbery, the beautifull harlot, with multitude of fornications, that Mistresse of Witchcrasts, which sold the people through her whoredomes, and the nations through her witch-craft, humbling themselves with fasting, and putting on of sackcloth, the Lord repented of the evill he had threatned them, and did it not: how assured may wee bee that whatsoever judgement the Lord [Page 210] threatneth us, and howsoever he threaten it, it shall not light on us, when wee unfainedly humble our selves in true fasting, turning from our evill waies, and from the heart vowing to serve God in all holinesse? For this is the cleare promise of the faithfull God; 2 Chron. 7. 13, 14. If I shut the Heaven that there bee no raine, or if I command the Grashopper to devoure the land, or if I send pestilence amongst my people, if my people, among whom my Name is called [Page 211] upon, doe humble themselves, and pray and seeke my presence, and turne from their wicked waies: then will I heare in Heaven, and bee mercifull to their sinnes, and heale their land. Againe, as generally most plainely saith just Iehovah; Ier. 18. 7, 8. I will speake suddenly against a Nation, or against a kingdome, saying, I will plucke it up, and root it out, and destroy it, but if this Nation against which I have pronounced this, turne from their wickednesse, I will repent of the plague that [Page 212] I thought to bring upō them. Let us then, O beloved of the Lord, whosoever love the Lord Iesus, be 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 we be, and by how much the longer and clearer the Lord hath threatned most terrible judgements.
Now for the terror of the ungodly, as many of them as repent onely when Gods hand is upon them, and then [Page 213] humble themselves outwardly onely, and that but onely when the fiercenesse of his wrath appeareth, or else after they have escaped the feared judgement, fall to their wonted wickednesse againe: let them bee sure the strong and just God, that consumed Nineveh slidden backe, will overtake them also in wrath, and for ever turne them over to ceaselesse woe. For the greatnesse, the beauty, the strength, and riches of Nineveh, could not withstand the [Page 214] hand 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 grievous in his sight was the abuse of them. Therfore the hugenesse, or the strength of this, or any other Cittie cannot save it from the judgement of God, being sinnefull in his sight.
Great Sodome is destroyed, Gen. 19. great Iericho is destroyed, Iosh. 6. [Page 215] great Nineveh is destroyed: great Ierusalem is destroyed, 1 King. 24. 25. and great Rome, (Rev. 18. 2.) the roome of all uncleane spirits, stayeth for her destruction, like a whore that stayeth for her punishment till shee bee delivered: and these were and shall bee punished for unthankfullnesse and contempt of the Word of God. Yet Nineveh, Iericho, Sodome, nor Rome, have had halfe the Preaching that we have had, yet we are unthankfull too, then what have [Page 216] wee to looke for? but when Sodome was burned, Zoar stood safe, Gen. 19. 21. when Ierusalem was destroyed, Bethlehem stood still, Ier. 41. 17. So the Lord doth alwaies provide for his people, though he make never so great a slaughter and destruction amongst his enemies. For the Lord because of his covenant doth alwaies provide for his chosen, although they be but a remnant, like the gleaning after harvest, or like a cluster of Grapes on the top of the vine [Page 217] after the vintage, and though there be never so great calamity or ttouble, as wee see in the Booke of Gen. 45. Chap. when there was a great time of dearth and scarcity to come upon the land where Iacob was, the Lord had sent Ioseph to provide for his Father Iacob, lest hee should want bread, hee or any of his sonnes and folkes, and so ordered the matter, that Ioseph was Treasurer over all the Corne in Aegypt. And so among the Turkes, and Spaniards, [Page 218] and Infidels, the Lord will finde meanes to do them good, which unfainedly love him, and in the dungeon, in prison, and in bonds, yea, and in death, the godly shall finde GOD.
Morning Prayer.
O Eternall God, and mercifull Father, which art the light that no man can attaine unto, and yet by thy marvailous lightnesse, drivest away the darknesse of the night, and shaddow of death, and by thy grace enlightnest all those, that being in darknesse come unto thee: I thy unworthy servant, [Page] doe blesse and praise thy most holy Name, for all the mercies and gracious benefits, that from time to time I have received from thee; and most humbly thanke thee, that thou hast vouchsafed me this favour, to passe this night in so quiet and comfortable rest, and hast brought me againe to see and enjoy the light of the Morning. And now, I beseech thee, O Lord, of thy infinite goodnesse and mercy, by the merits of my blessed Saviour, that thy mercifull compassion [Page] may this day be extended to me, that being enlightened with thy grace, I may not be carried away by the power of darkenesse, to spend this day after the lust and pleasures of my owne corrupt mind; but that I may with all care and conscience, follow thy Fatherly will, which thou hast revealed unto me in thy holy Word. Increase in me (O Lord) all spirituall gifts and graces, and beat downe in mee all carnall and corrupt affections: enable me by thy blessed [Page] Spirit, in some measure, both to withstand that which is evill, and to performe what is good and pleasing unto thee; and that neither by my owne negligence, nor the power of any temptation, which either the World, the Flesh, or the Divell shall present unto mee, I bee driven away from a true faith, but may lay hold of those gracious promises, that thou hast made unto mee in Jesus Christ my Saviour. Disperse (O Lord) the thicke mists and clouds of my sinnes, [Page] which corrupt my soule, and darken my understanding, and wash them away (I most humbly beseech thee) in the precious bloud of thy Sonnes Passion, that so I may be acknowledged for one of thine Elect, when I shall appeare before thy Iudgement seate. Give mee a will carefully to follow my vocation, and let thy blessing bee upon me in the same: blesse me in my body, in my soule, and in whatsoever belongs unto mee: lighten my minde, and inflame [Page] my heart with a love of those things that are good; and as my body (by thy power) is risen from sleepe, so my soule may daily be raised from the slumber of sinne, and the darknesse of this world, and so both together may enjoy that everlasting light which thou hast provided for thy Saints, and purchased with the bloud of thy deare Sonne our Saviour Iesus Christ: to whom with thee, O Father, and the blessed Spirit, be all honour and glory for evermore, Amen.
Evening Prayer.
O Almighty and everlasting God, the Father of mercy, and God of all consolation, that by thy mercifull Providence, defendest all those that walke before thee, and put their trust in thee: I poore and miserable sinner (unworthy of the least of thy favours) doe yet presume (in the name and mediation of Iesus Christ) to present my selfe before thee, and to offer up this [Page] poore sacrifice of praise and thanksgiving unto thee, that thou hast nourished and preserved me by thy power, and hast guided and governed me by thy Word and Spirit: and (as for all other thy blessings) so for that mercy that hath this day accompanied me, whereby I have both beene preserved from many sinnes, that the wickednesse of my nature was inclined unto, and also delivered from many punishments, that the sinnes that I have committed have [Page] deserved: I most humbly beseech thee, in the merits of Christ Iesus, to pardon and forgive mee all my sinnes, which eith [...] in thought, word, or deed, I have this day, or any time heretofore committed against thee; whether they be the sins of my youth, or of my age, the sinnes of omission or commission, whether wittingly or ignorantly committed: good Lord, pardon them unto me, and let them not cause thee this night (as justly thou maist doe) to take vengeance [Page] of me, but bee mercifull unto mee, O Lord, in forgiving the evill I have committed, in supplying the good that I have omitted, in restoring mee to that which I have lost, in healing my sores, in lightning my blindnesse, in clensing my filthinesse, and in altering the whole course of my corrupt minde, that I may bee delivered from that which is evill, and enabled to performe that which is agreeable to thy blessed Will and Word. And Lord, as [Page] thou hast this day preserved and kept mee in safety, so I most humbly beseech thee to protect mee this night from all danger, both bodily and ghostly, and to give mee such quiet and comfortable rest, as may enable mee to walke on in that vocation, wherein thou hast placed me, and that I may both bee delivered from the darkenesse of this present night, and may also escape that everlasting darkenesse, which thou hast provided for those, that without Repentance [Page] continue in their sinnes: from which, good Lord, deliver me, and all those that belong unto thee; and that for the merits of the death and passion of my blessed Saviour Iesus Christ: in whose Name I continue my prayers for my selfe, and thy whole Church, saying, as he hath taught us. Our Father. &c.
O Lord, prepare our hearts to Prayer.
O Lord God our heavenly Father, wee thy poore and wretched creatures, give thee most humble and hearty thankes for our quiet and safe sleepe, and for raising us up from the same. We beseech thee, for Jesus Christs sake, to prosper us this day in our labour and travell, that it may be to the discharging of our duty in our vocations, principally to thy glory; next, to [Page] the profit of this Church and Common-weale; and last of all, to the benefit and content of our Masters. Grant, deare Father, that wee may cheerefully and conscionably doe our businesse and labours, not as men-pleasers, but as serving thee our God, knowing thee to bee the chiefe Master of us, and that thou seest and beholdest us with thy Fatherly eyes, who hast promised reward to them that faithfully and truely walke in their vocation, and [Page] threatned everlasting death and damnation to them, that deceitfully and wickedly doe their workes and labours. Wee beseech thee, O heavenly Father, to give us the strength of thy Spirit, that godly and gladly wee may overcome our labours, and that the tediousnesse of that irkesome labour, which thou for our sinnes hast powred upon all mankinde, may seeme to us more delectable and sweet. Fulfill now, O Lord, these our requests, [Page] for thy Sonne our Saviours sake, in whose Name wee pray, as he himselfe hath taught us.