which barre vp thine owne sinnes Looke not into the coffers and corners of other mens infirmities Otherwise thy dissembled sinnes which thou hordest vp vvithin thy bones and arte afraide to set before thine eies shall be written in the brow of thy face brought to light and blowne abroad with the sounde of trumpets that all the world may say Lo this is the man that iustified himselfe in his life time and would not confesse his sinne THE TENTH LECTVRE Cap. 1. ver 7. And the lot fell vpon Ionas OF the foure parts before specified collected out of this verse the last onlie remaineth to be examined to wit the successe of the lottes which the last member thereof doth plainelie open vnto vs. Let me once againe remember the proverbe vnto you The lots are cast into the lap but the whole disposition thereof is of the Lord. In a matter merely casuall for ought the wisedome of man can iudge as Tullie sometimes said to a man who spake rashly and vnadvisedly Hoc non est considerare sed quasi sortiri quid loquare this is not to speake with discretion but as it were by lot and hap-hazard the triall standing herevpon who threw more who lesse who drew blacke who white so forth the choice of the whole bunch lying before him his own hands his carvers ministers in the action each man faining that hope to him selfe for his evasion which the son of Sirach mentioneth In populo magno non agnoscar quae est anima mea in taÌ„ immensâ creaturâ I cannot be known in so greate a multitude what is my one soule amongst a 100 yet doth the finger of the lot directly faithfully point him out for whose cause the storme was sent The strong perswasion that these men had that their lot would not erre in the verdit thereof giveth a singular testimony approbation to the providence of the godheade as being an vniversall imperiall art which all the affaires in the worlde are subiect vnto that in the greatest smallest thinges in matters of both choice chance as they seeme to vs the wisdome knowledge of God is at hand to manage them according to the Apostles speech Ephe. 1. He worketh all things after the counsell purpose of his will so first he hath a will secondly a counsell to go before his will thirdly an effect accomplishment to succeede it lastly as generall patent a subiect as the world hath There are Philosophers haue beene which thought that the Gods had no regard of humane affaires whose opinion saith Tullie if it be true what piety can there be what sanctity what religion Others though they went not so far as to exempt al thinges yet they withdrew the smaller from the heauenly providence For it was thought most iniurious to bring down the maiesty of God so lowe as to the husbaÌ„ding of bees pismires as if in the nuÌ„ber of Gods there were soÌ„e Myrmecides to carue procure the smaller works Elswhere he also reciteth their improvident speeches to the same purpose as for the smaller things that Gods neglect them they go not so far as to take view of euery parcell of ground and litle vine that every one hath neither if blasting or haile hath endamaged any man doth Iupiter obserue it nay they make a scorne that those who are quiet at ease in heaven should trouble themselues about petty occasions The Peripatetickes an other sect colledge of philosophers housed that providence aboue the moone and thought it had no descent beneath the circle thereof to intend inferiour businesses What doe the Epicures in Iob say lesse Eliphas at least in their names How shoulde God know can he iudge through the darke cloudes the cloudes hide him that he cannot see and he walketh in the circle of heaven A verroës sirnamed the Commenter a Spanish physitian that he may seeme to be mad with reason by reason fortifieth the former iudgements For he thinketh that the knowledge and vnderstanding of God would become vile if it vvere abased to these inferiour and infirmer obiectes As if a glasse vvere deformed because it presenteth deformities or the beames of the sunne defiled because they fall vpon muddie places or the providence of God vilified who though hee hath his dwelling on high yet he abaseth himselfe to beholde thinges in heaven and in earth As he spake the worde and all things were created so he sustaineth and beareth vp all thinges by the power of his worde His creation was as the mother to bring them forth his providence the nurse to bring them vp his creation a short providence his providence a perpetuall creation the one setting vp the frame of the house the other looking to the standing and reparation thereof I cannot determine this pointe in tearmes more graue and significant then Tully hath vsed against the Atheists and Epicures of that age He is Curiosus plenus negoâ—ij Deus a curious God exquisite in all things full of busines He is not a rechles careles improvident God or a God to halfes in part aboue not beneath the moone or as the Syrians deemed vpon the mountaines and not in the vallies in the greater and not in the lesser emploimeÌ„ts he is very precise inquisitiue having a thousand eies and as many handes yea all eie all hand both to obserue and to dispatch withal examining the least moments titles in the world that can be imagined to an handfull of meale and a cruse of oile in a poore widdowes house the calving of hindes the feeding of â—ong Lions and ravens the fâ—lling of sparrowes to the grounde cloathing of lillies and grasse of the fielde numbring of haires and to returne to that from which I first digressed the successe of lottes I cannot conceiue how the land of Canaan coulde bee devided as it was betweene many and few for so was the order by God set that many shoulde haue the more few the lesser inheritance vnlesse the hand of the Lord had beene in the lap to reach vnto every tribe familie what was convenient proportionate otherwise the fewer might haue had the more and the more the lesse inheritaÌ„ce And was it not much thinke you that vvhen Samuell had annointed Saul king over Israel he woulde afterwards goe from his right leaue a certainty put it to the hazard of lottes whether Saul should be king or no but that hee assured himselfe the providence of the Lord would never forsake his intendement Therefore of all the tribes of Israell Beniamin of all the families of Beniamin Matri of all the kindred of Matri the house of Cis and of all the house of Cis Saul was chosen to the kingdome In the booke of Esther the day and the moneth were by lot appointed when all the people of the Iewes olde and young women and
one would reason with his neighbour in the behalfe of Sodom with six sundry replies from fifty to ten righteous persons vvhich number if it had beene founde Sodom had escaped How deare was the soule of Lot in that fearefull destruction on vvhome the Lorde bestowed his life and the life of his wife and children the safety of Zoar a litle city not far of because he had entreated for it the Angell pluckt him into the house from the fury of the Sodomites and not lesse theÌ„ pluckt him out of the city who made but slowe hast bidding him flee to Zoar to saue his life for hee coulde doe nothing till hee was come thither Noah and his little familye the remnant of the earth as the sonne of Syrach tearmeth them the onelye buddes of the worlde that were to seede seede for a new generation of men at the time of the floud were more precious vnto the Lorde then all the people vnder heaven besides vvhich had the breath of lâ—fe vvithin them Howe often did hee gratifie Moses the beloved of God and men with the liues of the children of Israell vvhen his anger vvas so hote that he entreated his servant to let him alone that hee might consume them yet contented in the ende to be entreated by him and to pleasure him with their pardon I haue forgiven it accordinge to thy requeste O vvhat a let is a righteous man to the iustice of GOD and even as manacles vpon his handes that hee cannot smite vvhen hee is driven to crye vnto one Let mee alone and to another till thou art gone I can doe nothing And did he not grace the person of Iob more then his three friendes vvhen hee bad Eliphaz with the other two to goe and offer a burnt offering for themselues and his servant Iob shoulde praie for them and hee woulde accept him And is it not an argument past gaine-saying that Moses and Samuell were according to his owne hart when he reviveth their names as from their ashes and blesseth their memorye to Ieremy his prophet with so favourable accounte Though Moses and Samuell stoode before mee yet coulde not my affection bee toward this people The like whereof we finde in Ezechiel Though these three men Noah Daniell and Iob were amongst them they should saue neither sons nor daughters but deliver their owne soules by their righteousnesse Eden was chosen to be the garden of the Lord when all the ground of the earth besides was paled out Noahs arke floted vpon the vvaters when all other shippes and boates of the sea were overwhelmed Aarons rod budded and brought forth almondes when all the rods for the other tribes remained dry and withered One sheafe hath stoode vpright and one starre hath sparkled when eleuen others haue lien vpon the ground and beene obscured The apple of the eye is dearer vnto a man then the vvhole frame and circle of the eye about it the signet vpon the right hand in more regard either for the matter or for the forme or for the vse wherto it serveth then all his other ornaments a writing in the palmes of his handes more carefully preserved then all his other papers and records Doubtlesse there are some amongst the rest of their brethen whome God doth tender as the apple of his eye weare as a signet vpon his finger engraue as a vvriting in the palmes of his handes and with whome is the secret of the Lorde and his hidden treasures though his open and ordinary blessinges bee vpon all fleshe Moses hath asked meate in a famine and water in a drought for the children of Israell when their bowelles might haue piped vvithin them like shalmes and their tongues cloven to the roofe of their mouthes if hee had not spoken Elias hath called for raine vvhen the earth might haue gasped for thirst and discovered her lovvest foundations if he had beene silent Phinees hath stayed a plague which would not haue ceased till it had devoured man and beaste if such a man had not stoode vp Paul in the 27. of the Actes obteined by the mercy of God the liues of all his companions that sailed vvith him tovvardes Rome in that desperate voyage As a morning starre in the midst of the cloude and as the moone vvhen it is full as the flower of the roses in the spring of the yeare and as lillies by the springes of waters and as the branches of the franckincense in the time of sommer as a vessell of massie gold set vvith all manner of precious stones and as the fatte that is taken from the peace offerings so is one Henoch that walketh with God vvhen others walke from him one Rahab in Iericho one Elias that boweth not his knees to Baal one David in Mesek one Hester in Shushan one Iudith in Bethulia one Ioseph in the councell of the Iews one Gamaliell in the councell of the Pharisies one innocent and righteous man in the midst of a frowarde and crooked generation The praier of the righteous availeth much if it bee fervent the prayer of faith shall saue the sicke for the Lorde shall raise him vp and if hee hath committed sin it shal be forgiuen him It may minister occasion to the vvicked to reuerence and embrace the righteous euen for policies sake For the innocent shall deliver the islande and it shall be preserued by the purenes of his handes Many a time there may bee vvhen as stoute a king and as obstinate a sinner as ever Pharaoh was shall call for Moses and Aaron and beseech them pray to the Lorde for me In pestilences dearthes and droughtes warres sicknesses and ship-wrackes or any other calamities it lieth in the holines of some few the friends and favourites of God to stande in the gappe betwixt him and their brethren to entreate his maiesty for the rest and to turne a curse into a blessing as Ioseph brought a blessing to al that Putiphar had Genesis 39. This then may be a reason of the speech here vsed Call vpon thy God a likelihoode presumed by the gouernour that they mighte speede the better for Ionas his sake Another reason I take it was that hee distrusted his owne God and the Gods of his whole society and might be induced to hope better of that God which Ionas serued For what taste is there in the white of an egge or what pleasure to a man that commeth to a river of water to quench his thirst and findeth the channell dried vp What stay is there in a staffe of reede or in a broken staffe the splinters vvhereof to recompence his hope runne into the handes of a man and wounde him What trust in broken cesternes vvhich can holde no water This comparison God himselfe maketh vvith greate indignity in the second of Ieremie My people hath committed two evilles they haue forsaken me the fountaine of liuing waters and haue digged them pittes even broken pittes
is imposed So the harlott alleageth for her selfe in the Proverbes I have paide my vowes yet she calleth a yong man to dalliance and filthinesse In an epistle they wrote to the Lordes of the counsell from their Cacus den prefixed before the libell of Persecution in Englande they pleade for the vowes of their church as a custome standing with good pollicie making for the establishment of common-weales They fetch it in by consequence that because a vowe made vnto God must bee fulfilled therefore our promise to our neighbour which is also a kinde of vow must not bee violated Wee they say on the other side by affirming that vowes may bee broken to God make no doubte of our breach with man wherevpon it ensueth that there is no trust nor faithfulnesse in our dealing Philo mee thinketh rightly expressed the qualities of these Saturnine solleine discontented men They are alwaies complaining of the pollicie of their countrey and framing an inditement against the lawes of it With as much right as the vagabondes in the Acts complained of Iason the brethreÌ„ in his house These are they which have subverted the state of the whole worlde here they are Surely I confesse there is a decay and declination as of the state and strength of the worlde so of all goodnesse The refuse and drosse of mankinde wee are on whome not the ende but the endes nor of the world but of the worldes and ages forepassed are not onely come but mett togither by coniunction The alacrity and vigour of the whole creature is worne away Iustice draweth her breath faintly The charity of many is waxen colde and when the son of man commeth though he burne cresset-light shall he find faith There is a daylie defection of the husband-man in the fieldes the marriner at the sea innocencie in the courte iustice in iudgement concorde in friendshippe workemanshippe in artes discipline in manners How shoulde the scriptures els be true that in the latter daies there should be perilous times such as the golden age never knew that men should be lovers of themselves covetous boasters vnnaturall truce-breakers c. which they might find if they woulde cleare their eies with the eie-salve of plaine dealing quocunque sub axe amongst Papistes as much as protestantes without whetting their tongue or pen against our innocent religion But wheÌ„ I heare them hunting for the praise of God man by such meanes I cal to minde an auncient historie of vowes vied revied betweene the citizens of Croto and Locâ—us or great Greece in Italie They were at hote strife and ready to discerne their variance by dinte of sword And the former vowed vnto their Gods to give theÌ„ the tenth part of the spoile if they wan the field the others to goe a foote before them promised the ninth so they might obtaine the conquest Let these admirers of Italy follow the steppes of their Italian predecessours Notwithstanding I doubte not for all their ambitious ostentation but though they goe before vs in making vowes we shall not come behinde them in keeping promises what neede they gape so wide in telling of their vowes and performances when it is not vnknowne as far as the world is christened that they have verified the olde proverbe in straining at gnats and swallowing downe cammâ—lles Admit their keeping of promise for mint and anise seed the smaller things of the lawe yet they will breake a promise in a matter more capitall touching the life of a man though in a generall Councell and in the face of Christendome plighted vnto him And whereas an oth for confirmation is the end of strife and it is not onely a shamefull thing to bee iustly charged as onely of the kings seede in Ezechiell he hath despised the oth and broken the covenant yet loe eee had given his hand but it evermore pulleth downe the iudgement of God for as I live saith the Lord I wil surely bring mine oth which he hath despised my covenaÌ„t which hee hath broken vpon his owne heade yet will these men take an oth not to the king of Babell a stranger as hee did but to their soveraigne lady the Queene of England to be true to her crowne and dominions even with ceremony and solemnity and as Abrahams servant put his haÌ„d vnder his masters thigh taking an oth by him who should come from the thighes of Abraham so these laie their hande vpon their maisters booke wishing a curse â—o their owne soules in the sight of God angels above a whole Vniversitie beneath if they performe not fidelity yet they will breake that sacrament with as easie a dispensation or rather as Bernard tearmeth it a dissipation graunted by themselves as if they had but tied a knotte in a â—ushe to bee vndone againe at their pleasures I maie truely saie vvith the Apostle Saint Iohn That which I have heard and seene and mine eies have looked vpon and I have handled with mine handes that declare I vnto you These bee their holy sanctions their politique and religious vndevoute vowes this the event these the fruites of them In the number whereof I might inserte an other accursed vowe not vnlike to that of the Iewes against Paul that they would neither eate nor drinke till they had killed him Surelye they have taken an othe these runnagates of Ephraim which runne from the chosen of the Lord to Saules sonne and flie to a forreine neste after the partriche hath bred them to doe a mischiefe with Herode and to accomplish as much as the Herodias of Rome shall require of them Whereto they have bound themselves not to the halfe of a kingdome which they have not but to the losse of their heades vvhich thy daylie come in question of If nothing will please Herodias but the head of Iohn Baptist the greatest amongst the sons of women it shall be given her if nothing this other strumpet but the head of a Queene the greatest amongst the daughters of men they will doe their best endevour to make it good When I first began to handle this prophesie I told you that the argument of it was nothing more than mercy and that from the whole contentes thereof knitt vp in foure chapters as the sheete of Peter at the foure corners proceeded a most lively demonstration of the gracious favour of God 1. towardes the Mariners 2. towards Ionas 3. towards the Ninivites lastly in generality not so much by personall and practicall experience as by strife and contention of argument to iustifie his goodnesse which Ionas murmured against The first corner of the sheete hath bene vntied vnto you for some make an end of the first chapter where I nowe left that is the mercye of God embracing the mariners in their extremity of danger hath ben opened after that little portion of grace which the spirit of God hath divided vnto me This mercy is evident in
haue saved Ionas Put from the succor of the ship froÌ„ the frieÌ„dship of his associats having no rocke to cleaue vnto far from the shore and neither able perhaps nor desirous to escape by swimming yeelding himselfe to death and to a living graue with as mortified an affection as if lumps of lead had been cast down yet God had prepared a meanes to preserue the life of Ionas EveÌ„ the bowels of a cruel fish are as a chariot vnto him to beare him in safety through those vnsearchable depthes O how many wonders in howâ— few wordes how many riddles and darke speeches to the reason of man he will scarselie beleeue when they shall be tolde vnto him 1. That so huge a fish shoulde bee so ready to answere at the call of the Lorde to saue his prophet 2. So able to devour a man at a morsel without comminutioÌ„ or bruise offered to any one bone of his 3. That a man could liue the space of 3. daies and nights in a fishes belly But so it was The Lorde doeth but vse a preamble to finish his worke intended He suffereth not the ship to carry him forth-right to the city but so ordereth the matter that the Mariners deliver him to the sea the sea to the whale the whale to the Lorde and the Lorde to Niniveh That we may learne thereby when our sinnes hange fast vpon vs the harbour of a warme shippe cannot bee beneficiall but when wee haue shaken them of the sea shall make a truce and the vngentlest beastes bee in league with vs. The demaunde of the earthlie man in these vnprobable workes hath ever beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how can this bee Though an angell from heaven shall tell Sarah of a sonne after hath ceased to bee with her after the manner of women shee will 〈◊〉 within her selfe and saie What after I am waxen olde and my Lord 〈◊〉 But what saith the Angell vnto her Shall any thing bee harde to the â—orde VVhen the children of Israell wanted flesh to eate and cryed in the eares of the Lorde quis dabit VVho shall giue vs flesh to eate God promised it for a moneth togither vntil it should come out of their nostrels And Moses saide sixe hundreth thousande footemen are there among the people of whom I am and thou saiest I will giue them flesh to eate a moneth long Shall the sheepe and the beeves be slaine for them to finde them either shall all the fish of the sea bee gathered togither for them to suffice them But the Lorde aunswered him is the Lords hand shortened Thou shalt see now whether my word shall come to passe vnto thee or no. Elizeus prophecied in that wofull famine of Samaria when they bought an Asses head and Doues dunge at an vnreasonable rate To morrowe by this time a measure of fine flowre shall bee solde for a shekell c. Then a prince on whose hande the king leaned aunswered the man of GOD Though the Lorde woulde make windowes in heaven can this thinge come to passe the prophet aunswered him Beholde thou shalt see it with thine eies but shalt not eate thereof Saint Augustine in his thirde epistle to Volvsian and elsewhere giveth the rules to satisfie these distrustfull reasonings Wee must graunte that GOD is able to doe some thinge vvhich wee are not able to finde out in such works the whole reason of the doing is the power of the doer It is GOD that hath done them Consider the authour and all doubts will cease Therefore if Marie receiving a message of vnexpected vnwonted conception shal say at the first how shall this thing be yet when the angell shal say vnto her that it is the worke of the holy ghost and the might of the most high that her coâ—zen Elizabeth hath also conceived in her olde age though shee had purchased the name of barren by her barrennesse because with God saith the angell nothing is vnpossible then let Marie lay her hande vpon her heart and saie Beholde the hand-maide of the Lorde that is without further disceptation I submit my selfe to the power of God But if that former reason of his all-sufficient might bee not of strength enough to resolue either pagans abroade or atheistes at home touching the likelihoode and probability of such vnlikely actes but the innocencie of the sacred Scriptures wherein they are written must be arraigned and condemned by their carnall reason and our whole religion derided because wee iustifie them I will say no more vnto them but as Augustine doth in his bookes of the city of God Quicquid mirabile fit in hoc mundo profectò minus est quà m totus hic mundus The very creation of the worlde which being the booke of nature they runne and read and can deny no part of it though they deny depraue the booke of scripture sheweth them a greater miracle in the world it selfe than whatsoever in these or the like singularities seemeth most incredible A great fish Some of the rabbines thinke that the fish was created at that moment when Ionas was to be swallowed Others that he had lasted from the sixt day of the world A thirde sorte that it was a whale that first devoured Ionas that afterwardes the Lord beckened vnto him then hee cast him into the mouth of a female which was full of yong where being streightned of his wonted roume he fel to praier Fabulous inveÌ„tions fruit according to the trees that bare it Whither tâ—e fish were created at that instaÌ„t or before sooner or later I list not enquire Neither will I further engage my self herein thaÌ„ the spirit of God giveth me direction Only that which the prophet setteth downe in 2. words by a circumlocution a great fish it shall not be amisse to note that the evaÌ„gelists abridge name more distinctly in one shewing the kinde of the fish therefore Matthew calleth it the belly of a whale So do the 70. interpretours from whom it is not vnlikely the expositour of Matthew tooke his warrant I never found any mentioÌ„ of this goodly creâ—ture but the wisdoÌ„e of God the creator was willing to commeÌ„d it in some sort In the first of Genes God saide Let the waters bring forth in abundance every creeping thing that hath the soule of life howbeit in all that abundaunce there is nothing specified but the whale as being the prince of the rest and to vse the speach of Iob the king of all the children of pride vvherein the workemanshippe of the maker is most admired for so it is saide Then God created the whales and not singlie vvhales but vvith the same additament that this prophet vseth the greate vvhales So doth the Poet tearme them also immania caete the huge vvhales as being the stateliest creature that mooveth in the waters Likewise in the Psalme The earth is full of thy riches so is the
For I like not in any case that the least advantage and scope in the earth bee given to the people against his lawfull and Christian governour It is as fire to flaxe an easie and welcome perswasion to busie and catching natures The least exception once taken against their want of religion pietie iustice or the like is so farre followed that not onely the prince in the ende but the vvhole people rueth it The Anabaptist in Germanie no sooner entertained this fancie in his braine that a godlesse magistrate may bee made away but foorthwith he granteth to himselfe that all the magistrates of Germanie are of that kind and casteth in his heade howe hee may laye his handes vpon the Lordes anointed Hee beareth the worlde in hand that God hath had speech with him and given him a chardge to destroy the wicked and to constitute a newe vvorlde consisting of righteous and innocent The ordinary preachings of Muncer were these God hath warranted mee face to face hee that cannot he hath commanded mee to attempte the chandge by these meanes even by killinge the magistrates Phifer his lewde companion did but dreame in the night time of the killing of many mice and presentlye expounded his dreame of murthering the nobles So likewise let a papist from Rome or Rhemes giue foorth that a prince vvhich is an Apostata or excommunicate by the Church for heresie or Schisme and openlie denounced to bee such may bee deposed from his seate seignories title to the crowne claime of subiects allegiance how many trayterous heartes slaunderous and mutinous bookes libelles speeches declamations defamations rebellious violent hostile conspiracies hath it brought forth how ready hath the Lion beene to take cares for hornes that is a preiudicate opinion of men maliciouslie bent to interprete the service of God heresie and departing out of Babylon schisme and falling away from Antichrist flat Apostasie The Brownist in England of late imagining to himselfe that in the disorders of the Church reformation may be made without the leasure and leaue of the Prince if God had not slak't that heate vvoulde haue followed his conceipt per saxa perignes through all the daungers and difficulties that are woulde haue trodden order obedience conscience religion duty to God and man vnder his feete rather then haue missed his purpose But the mercy of God assisting vs we haue found it true which Cyprian some times observed that schismatickes are ever hotest in their first beginninges but cannot take encrease To conclude this fact of the people of Niniveh in this their religious intendment of publique repentance and conversion to God evē for that order and obedience sake which they holde towardes their king is the rather to be commended may be an image to all other kingdomes and Churches on the earth how to demeane themselues in the like businesses not to neglect their rulers and governours not to suspect them of carelesnesse in their chardges not to impaire their credit and dignitie in the opinions of men vvith vncharitable and hastie surmises not to vsurpe their authoritie in the practise or publication of vnusuall actes But to giue them this prerogatiue not onely for pollicie but even for conscience sake that as they are the heads of the bodye and set over the rest so in all such weightie affaires as this whereof I speake they thinke their knowledge advise and association most fit to be required And word came to the king of Niniveh If vvee consider the wordes in particular wee shall finde them to haue marveilous force 1. Worde came not onely the bruite fame reporte tidinges or hear say of it but a word of a far different kinde a burden a iudgement a powrefull terrifying threatning worde a dreadfull alarme of the wrath of God a word that hath a deede in it and is not onely pronounced but done or not farre from doing Such a vvorde as wee reade of in the second of Luke when the shepheardes said one to another let vs go into Bethlehem and see this vvord that is done this singular miraculous extraordinary worde the like whereof we never heard vttered 2. to the king of Niniveh not to a vice-roy apetite and tributary king a king of a mole-hill or of a little ile a king vnder avve and subiection to some higher kingdome but to the king of Niniveh the successour of Nimrod the Monarch of the 〈◊〉 the terrour and scourge of the vvorlde farre and neare the mightiest maiesticallest prowdest king that the sunne at that day lookt vpon For what is the reason that the history having mentioned Niniveh so often before goe to Niniveh and he went to Niniveh and Niniveh shall bee overthrowne and the men of Niniveh beleeve God doeth yet adde the name of the citie as if vvithout this addition it could not be vnderstood vvhat king vvere meante but that the minde of the holy Ghost therein vvas to note the vnlikeliest king to strike sailes and to yeeld his scepter to the king of kings of all the countries and kingdomes that the worlde had Yet this potent and insolent king of Niniveh though he had builte his nest as the eagles of the sky for earthly provision and preheminence assoone as he heard the tidings of this worde vvhat did he 3. hee arose as if hee had felte his seate shaken vnder him and tost with an earth-quake so he raiseth himselfe starteth from his ease and tranquillity thinketh it no time to sit and deliberate and aske questions to examine circumstances to convent the disturber of Niniveh before him and to take an account of his preaching but if ever he hasted and bestirred his iointes and called his senses and wittes his princes and people togither to worke a worke now to doe it 4. hee rose from his throne not from his bedde VVhereon he tooke his ease nor from his borde whereat hee ate and dranke but from his seate of honour and principalitie his royall magnificent monarchicall throne where he sate as king and commaunded and tooke state vpon him From thence hee arose to doe his obeysance to the Lord of all Lordes whose throne is the heaven of heavens and all the thrones of the earth but his foote-stooles 5 More then this as if the robe of maiestie his vesture of purple and gold his kingly attire had beene a burden to his backe and as vnseemely to be vvorne as ever the botch or scabbe vvas to the Egyptians he doth not onely despise or refuse and not recken of it but he putteth it off nay he casteth it off throweth it downe and biddeth it farewell for ever as not becomming him as if hee had rated and reprooved it in this manner haue I 〈◊〉 thee for pompe and pride and given countenaunce vnto my beggerlie and base vveedes in comparison of him who is cloathed with zeale as with a cloake and with righteousnesse as with an habergeon lye aside I mistooke thy nature thou
them redounde to their maisters and doe they not loose themselues by vveakening the bodies of their cattell through lacke of foode vvhereby not onelye their labour but also their fruite and encrease is hindered Lastly some tooke a pride in some kinde of beastes namely their horses vvhich I mentioned before and not onely fedde them with the best to keepe them fat and shining but cloathed them with the richest We read of Nero the Emperour of Rome that he shodde his mules with silver and of Poppaea Sabina that shee her horses with gold Bernard telleth Eugenius the Pope that Peter rode not vpon a white warre-like horse clad in trappings of golde And it is not vnlikelie but the kings of Niniveh did offende in the sumptuousnesse of their horses asmuch as the Emperours or Popes of Rome In these it was not amisse that their glorie and pompe should be abated howsoever it fared with the rest and that their bellies should be pinched with hunger which were pampered before and their backes cloathed with sack-cloath which were wont to be magnified with such costlie furniture These and such other reasons of their act as might be alleadged I let passe and come to the handling of the wordes themselues But let man and beast put on sacke-cloath The first member commaundeth the habite that their repentance must be cloathed with It was the manner of those times especially in the East partes if either they lost a friend or childe by death as Iacob his son Gen. 37. but rather for the losse of the favor of God and commonly when they repented their sinnes and sometimes when they praied not only to refuse their best garments as the children of Israell Exod. 33. When the Lorde tolde them that he would not goe himselfe but send an angell with them they sorrowed exceedingly and no man put on his best raiment sometimes to cut their cloathes as Iosu. 7. sometimes to rend them from their backs as Ioel. 2. but insteed thereof to take vnto themselues the vncomfortablest weedes and fashions that might be devised For besides their wearing of sacke-cloath they would sit vpon the ground and in ashes as the friendes of Iob and not only sit but wallow in dust and ashes as the daughter of Ierusalem is willed to doe Ierem. 6. and claspe the handes vpon the heade and sprinkle ashes vpon it as Tamar did 2. Sam. 12. and their haire as their mannes is described Amos 8. and finally take vppe an howling and make an exquisite lamentation as one that shoulde mourne for her onelie sonne In all which and such like outwarde observaunces I like the iudgemente of a learned Divine that they are neither commaunded by God nor by GOD forbidden and are not so properly workes as passions not sought or affected or studied for but such as in sorrowe or feare or the like perturbations offerre themselues and are consequent of their owne accordes as helpes to expresse vnto the world our inwarde dispositions So when we pray vnto God wee bowe the knees of our bodies lie vpon our faces cast vp our eies to heaven smite vpon our breasts with the like ceremonies In all which praier is the substance and worke intended and these though we thinke not of them come as a kinde of furniture and formality if I may so speake to set it foorth The â—â—â—nesse of the spirite draweth the whole body into participation of the griefe making it carelesse of the foode and negligent in the attire that belongeth vnto it And if ever they be alone these shaddowes and dumbe shewes I meane of sacke-cloath and mourning without their body of toward contrition as they fasted in Esay from meate and were prowde of their fast Why haue wee fasted and thou regardest it not but not from strife and oppression and the prophetes in Zachary ware a rough garment but it was to deceiue with then is our thankes with God the same that he gaue to Israel in the place before mentioned Is this the fast that I haue chosen that a man should afflict his soule for a daie and â—owe downe his heade like a bull-rush and lie in sack-cloath and ashes wilt thou call this a fasting or an acceptable daie vnto the Lorde or is not this rather the fasting that I haue chosen insteede of forsaking thy meate to deale thy breade to the hungrie and for sacke-cloath about thy loines to cover thy naked brethren and not to hide thine eies from thine owne flesh And as of sacke-cloath and fasting so wee may like wise say of crying which was the voice of repentaunce For was it the neying of horses lowing of oxen and bullockes lamentation of men eiulation of women and children mingling heaven and earth togither with a confusion of out-cries that could enforce the LORDE aboue to giue them aâ—dience doubtlesse no. For the praier of this people a shielde against the iudgement of GOD which nature it selfe thrust into the handes of the marriners before and heere of the Ninivites yea that obstinate king of Egypt which sette his face against heaven and confronted the GOD thereof vvas glad to flie vnto it Pray vnto the LORD for me and my people that this plague maie departe and Simon the sorcerer who deceived the worlde with his enchauntmentes thought it the onelie charme vvhereby the mercy of God mighte be procured though it bee reported of by as speciall notes as praier may bee honoured with 1. for the manner of it that it was vehemente and forcible They cryed 2. for the grounde invvarde and intentionall They cryed mightilie and from the bottome of their heartes 3. for the obiect right and substantiall They cryed vpon GOD yet if their words and works purpose and performance had not kissed each other if with their lips alone they had honoured God without their heartes or with their heartes alone without their handes as we haue to consider in the nexte wordes they had soone beene aunswered as a people better favoured than themselues were Esay the first Though you stretch out your handes I vvill hide mine eies from you and though you make many praiers I vvill not heare you The Gentiles Matthew the sixte vsed longe speech and much babling and thought to bee hearde for that cause but they lived as Gentiles The Scribes and the Pharisees in the same place praied also not as the Gentiles to vnknowne GODS but to the God of the Hebrews they cryed Lorde Lorde with often inclamation yea they stood and praied not onely in their houses but in the synagogues and corners of the streetes to appeare to men and no doubt to be hearde of men and they vsed likewise longe praiers Luke the twentieth as the Gentiles did yet they were but hypocrites and the portion of hypocrites was reserved for them And this is your meede looke for it hypocrites as you looke for summer vvhen you see the blooming of the figge-tree when you pray as if
pleasure in Though I speake with the tongues of men angelles and haue not charity I am as sounding brasse or a tinckling cymball though I had the gift of prophecy and knew all secrets and knowledge yea if I had all faith so that I coulde remooue mountaines and had not charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before I was little I was but a sound now I am nothinge What can we lesse pronounce of the prayer of Ionas though one that spake with the tongue of a man in coÌ„parison of other men the tongue of an angell a tongue of the learned a tongue refined like silver though one that had the gift of prophecy and knewe as many misteries of knowledge as was expedient for flesh and bloud to be acquainted with one that had faith enough to saue him in the bottome of the seas the bottome of the mountaines the bottome belly of a monstrous fish but that the want of loue was sufficient to haue lost the blessing grace of all his hearts desires And said I pray thee O Lorde was not this my saying c. Consider now I beseech you what he prayed and therein howe long it is before hee commeth to the matter intended a foolish and vnnecessary discourse interposed of his owne praise but his subiection to the wil of God not thought vpon For what is the substaÌ„ce of his prayer that which is inferred after a loÌ„g preface therfore I pray thee take away my life from mee hee strengthneth it by reason for it is better for me to die than to liue Why better the cause of this commodiousnes and convenience are contained in the prolocution in those frivolous vaine speeches that are first laide downe I beseech thee was not this my saying c. Asmuch as to say I was thrust forth into a charge which from the first houre I had never liking vnto wherin I thought said and resolved to my selfe from the very beginning that I should be deceived Admit all this Say thou foresawest it and that the end would bee other than thou lookedest for oughtest thou therfore to haue refused thy message a necessity was laid vpon thee and thou mightest well assure thy selfe that woes would haue lighted vpon thee as many as the haires of thy head if thou didst it not Leaue the event to God let him vse his floore at his pleasure whither hee gather into the barne or skatter as the dust of the earth do thou the office of a prophet Againe thou sentest me to denounce a iudgment thou meantest nothing but wel vnto theÌ„ I preached righteousnes and severity thou art a gracious God and full of pitty I made their accounts perfect and straight that destruction should fal vpon them at the end of forty daies thou takest a pen of thy mercy and dashest thy former writing writest theÌ„ a longer day yeares and generations to come I know not how many Vpon this he concludeth therefore now O Lord take away my life c. But we will weigh the conclusion when we come to it Mean-time we must rip vp his former speaches which were of preparatioÌ„ making the way to his suit before haÌ„d Peruse theÌ„ who will he shal finde them fuller of affections than words and such a bundell of errors wrapt togither as one would hardly haue imagined in a prophet Wherein by a blind selfe-liking loue to his owne wit iudgement he is carried from reason truth obedience from that reverent estimation which he should haue had of God For howe often in so short a space doth he challendge wisedome to himselfe I beseech thee O Lord I appeale to thine own coÌ„scieÌ„ce speake but truth be not partiall in thine owne cause was not this my saying I am able to alleadge particulars I can remember the time and the place when I was yet in my countrey therefore I prevented it If I had had mine own will I had stopt this inconvenience for I was not to learne that thou vvast a gracious God there was no pointe of fore-sight wherein I mistooke Thus his saying his providence his prevention his knowledge these are the thinges that hee standeth to much and to long vpon Thy saying Ionas or my saying or the saying of any mortall man what are the wordes of our lippes or the imaginations of our harts but naughtie foolish peruerse from our youth vp if God direct them not or vvhat thy prevention and forecast or of all thy companions prophets or prophets children in the world to knowe what to morrow will bring vpon you or the closing vp of the present day vnlesse some wisdome from heaven cast beames into your mindes to â—llighten them As Elizeus directed the hand of Ioash the king of Israell to shoote and the arrow of Gods deliverance followed vpon it and so often as he smote the ground by the apointment of the prophet so often and no longer he had likelihoode of good successe so the Lord must direct our tongues hearts in all that proceedeth froÌ„ them and where his holy Spirit ceaseth to guide vs there it vvill bee verified that the prophet hath Surelie everie man is a beast by his owne knowledge Therefore the advise of Salomon is good Trust in the Lorde vvith all thine hearte and leane not vnto thy vvisedome in all thy waies acknovvledge him and he shall direct thy pathes Be not wise in thine owne eies and feare the Lorde and departe from evill so shall health bee to thy navell and marrow to thy bones You haue heard the counsaile of the wise nowe ioine vnto it for conclusion the iudgment of the most righteous Wâ—e vnto them that are wise in their owne eies and prudent in their owne sight Wisedome presumed you see and drawne from the cisterne of our owne braine is in the reputation of God as the sinnes of covetousnesse oppression drunkennes and such like and standeth in the crew of those damned and wretched iniquities which God accurseth I pray thee I like the note that Ierome giveth vpon this place he tempereth his complaint because in some sort he accuseth God of iniustice For this cause he sweetneth the accusatioÌ„ with faire flattering speach For to haue challendged God in grosse blunt tearms had bin to apparant therfore he commeth with a plausible glosing insinuation vnto him I pray thee O Lord for remembring that fearful name of his Iehova wherein he saw nothing but maiesty dreadfulnes could he do lesse than entreate him if he had spoken but to the king of Niniveh in whose dominions he was or to Ieroboam the second who raigned in his own natiue couÌ„try the very regard of their persons and place would haue enforced him so much It was the couÌ„saile that AEsop gaue to Solon enquiring what speach he should vse before Croesus either verye little or very sweete For a prince is pacified with curtesie and
for the life of Nabuchodonozor or the king of Babylon and of Balthasar his son that their daies may be as the daies of heaven vpon the earth This the Apostle requireth of vs that praiers and supplications be made for all men namely especially for kings and all that are in authority and that we be subiect one saith to the creature or constitution of man another saith to the ordinance of God because God hath ordained it by the hands of man whither it be to the king or his officer higher or lower One saith for conscience sake another for the Lordes sake because conscience is then assured when it goeth after his direction This is their right but that confidence which my text speaketh of belongeth onely to the hope of Israell to him is fully reserved VVill you knovve a farther reason to exclude both princes and all others vvho haue their dwellinges with mortall flesh from this affiance of ours they are the sonnes of men I except but one in vno filio hominis salus in one and that onely sonne of man there vvas salvation not because hee was meerely the sonne of man but the sonne of God also Amongst those that vvere begotten of vvomen there never arose a greater than Iohn Baptist yet hee tolde his disciples that claue vnto him I am not hee and sent them away vnto a greater and pointed at him with his finger Beholde the lambe of God When Cornelius fell downe at the feete of Peter to vvorshippe him Actes the tenth Peter tooke him vppe and aunswered I my selfe am also a man VVhen the priest of Iupiter brought bulles and garlandes to sacrifice to Paule and Barnabas it set them in a passion they rent their clothes and ranne in amongest the people crying and saying O men vvhy doe yee these thinges for vvee are also men subiect to the like passions that yee bee They mighte haue added for further explication sake that vvhich is vvritten Esay the seconde Cease from the man whose breath is in his nostrelles for wherein is hee to bee esteemed and in the 51. of the same prophecie VVho art thou that thou shouldest feare a mortall man and the sonne of man that shall bee made like grasse and a little before The moth shall devoure him like a garmente and the vvorme devoure him like woll but my righteousnesse shall bee for ever and my salvation from generation to generation A man of vvhat condition so ever he be saith Lactantius Si sibi credit hoc est fi homini credit if he trust himselfe that is if hee trust man besides his folly in not seeing his errour he is very arrogant and audicious to challendge that vnto himselfe which the nature of man is not capable of when the Israelites Esay 31. waited vpon the helpe of Egypt trusting in their chariotes because they were many and their horses because they were strong God gaue them none other aunswere than this the Egyptians are men and not God their horses flesh and not spirit and therfore when the Lorde shall stretch out his hand the helpe shall fall and hee that is holpen and both shall faile togither The nature of man at the first creation before that lumpe was sowred with the leaven of sinne was full of glory and grace as God expostulated with David I made thee king over Israell and if that had beene too little I would haue done much more so man vvas made king and put in Lord-like dominion and possession not over cantons and corners of the worlde but over the aire the sea the earth and every beast and fish and feathered foule therein created All thinges were made for vs for in a manner we are the ende and perfection of all thinges And if this bee to little God hath yet done more for vs. For our sakes were the heavens created and for our sakes were the heavens bowed and God vvas made man to pleasure man so that all is ours and wee are Christs and Christ is Gods The wise men of the worlde who never looked so far into the honours of man as we do yet evermore advanced that creature aboue all others One called him a little worlde the vvorlde a great man another a mortall God God an immortall man another all thinges because he partaketh the nature of plants of beasts and of spirituall creatures Phavorinus mervailed at nothing in the world besides man at nothing in man besides his mind Abdala the Saracen being asked what hee most wondred at vpon the stage of this world aunswered man and Saint Augustine saith that man is a greater miracle than all the miracles that ever haue beene wrought amongst men VVhatsoever our prerogatiues are as they haue beene greater in times past fuimus Troes vvee haue beene Trotanes and it hath beene an happy thing to be borne man wee cannot nowe forgoe our nature our generation is knowne to the worlde our foundation is in the dust vvee were fashioned beneath in the earth wee were brought togither to bee flesh in our mothers wombes in ten monethes and when we vvere borne vvee receaved no more than the common aire and fell vpon the earth vvhich is of like nature Our father is prooved to bee an Ammorite neither Angell nor God and our mother an Hittite and vve the vncleane children of an vncleane seede Let Alexander perswade himselfe that he was the sonne of Iupiter Hammon till he see his bloud let Sapor the king of Persia write himselfe king of kinges brother to the sunne and moone partner with the stars let the canonistes of Rome make a new canon to transfigure their Pope into a new nature writing him neither God nor man but somewhat betweene both let Antiochus thinke to saile vpon the mountaines Zenacharib to dry vp the rivers with the plant of his foote let Edom exalt himselfe like an Eagle and build his nest amongest the starres and say in the swelling of his heart who shall bring me downe to the ground yet when they haue all done let them looke backe to their tribe their fathers poore house and the pit from whence they were hewen let them examine their pedegree and descent and they shal finde that they are but the sonnes of men and that the Lord hath laid this iudgement vpon them man that is borne of a woman hath want of daies and store of miseries I end with that excellent admonition of Scaliger to Cardan I woulde ever haue thee remember that thou and I and others are but men for if thou knowest what man is thou wilt easilie vnderstande thy selfe to bee nothing For mine owne part I am not wont to say that wee are so much as men but pieces of man of al which put togither something may be made not great but of each of them sundred almost lesse than nothing If you vvill novve learne the reason vvhy you must not trust in the
longe as there shall bee a Chronicler in the vvorlde to vvrite the legende of the French Iacobin I shall ever haue in ielousie the comminge of these emissaries and spies from their vnholie fraternities into Princes courtes They persecute the infante in his mothers belly and the childe yet vnborne vvhome they seeke to dispossesse of their Fathers and Grand-fathers auncient inheritaunces hovve gladlye vvoulde they see an vniversall alteration of thinges Israell cast out and the Iebusite brought in crying in our houses complayning in our streetes leading into captivity throughout all quarters themselues as it were the handes and members to this body and yet playing the first vnnaturall part and studying to cut the throate of it Now what comparison is there betvvixt quenching a sparcle of vvild-fire here and there flying vp and downe to burne our country and quenching the light of Israell betwixt the incision of a veine now and then to let out rancke bloud and choaking the breath of Israell betwixt destroying one and one at times and destroying that vnitie wherein the whole consisteth for such is our persecution and such are theirs The person to whome the coÌ„mission was directed is Ionas the son of Amittai wherein you haue 1. his name Ionas 2. his parentage the son of Amittai 3. you may adde his country from the 9. ver An Hebrew 4. his dwelling place from the 2. Kings Gath Hepher for there was another Gath of the Philistines 5. the time of his life prophecy from the same booke Vnder the reigne of Ieroboam the second or not far of 6. the tribe whereof he was namely a Zabulonite for that Gath appertaineth to the tribe of Zabulon you haue as much of the person as is neeedefull to be knowen The opinion of the Hebrewes is and some of our Christian expositours following theâ—r steps affirme that Ionas was sonne to the widdow of Sarepta and that he is called the sonne of Amittai not from a proper person his father that begat hâ—m but from an event that happened For after Elias had restored him to life the mother brake forth into this speech Nowe I perceiue that thou art the man of God and that the word of the Lord in thy mouth is true Therehence they say he was named the son of Amittai that is the sonne of truth by reason of that miracle truely accomplished Surely the word of the Lorde that gaue a commission to Ionas to goe to Niniveh giveth no commission to vs to goe to such forreine and vnproper interpretations So long as we heare it but in our owne country as the Queene of the South spake of those that are flesh and bloud like our selues and interpreters perhaps not so much of the counsels of God as their owne coniectures we are at liberty to refuse them where wee heare it from the mouth of Salomon or Ionas or one that is more then them both wee are ready to giue credit Our boundes are set which wee must not passe wee may not turne to the right hande nor to the lefte and neither adde nor diminish nor alter any thing of Gods testimonies It is a zealous contention that God maketh in Ieremy They shall know whose word shall stande mine or theirs Who hath instructed the spirit of the Lorde or was his counseller or hath taught him Shall we correct or rather corrupt falsifie depraue the wisedome of God in speaking vvho is farre vviser then men who made the mouth and the tongue openeth the lips instilleth grace and knowledge into them Let it suffice vs that the spirit of truth and the very finger of God in setting downe his minde hath eased vs of these fruitles and godlesse troubles and expressed this Prophet to bee an Hebrew not a Gentile his dwelling place to be Gath Hepher in the possessions of Zabulon not Sarepta a Citie of Sidon And as it is the manner of the scrâ—pture vvhere the Prophets are named there to reckon withall the names of their fathers as Esay the sonne of Amos Ieremy of Hilkiah Ezekiell of Buzi c so there is no likelihood to the contrary but the father of Ionas is meant vvhen he is called the sonne of Amittai But it is the maner of some to languish about wordes and in seeking deepely after nothing to loose not onely their time travell and thankes but their wits also Such hath beene the sickenesse of all the Allegoristes for the most part both of the former and later times I excepte not Origen their prince and originall patrone who not contenting themselues vvith the literall and genuine sense of the scripture but making some mysterie of the plainest history that ever was delivered and darkening the evident purpose of the holy Ghost vvith the busie fansies of their owne heades as if one should cast cloudes and smoke vpon the sun-beames haue left the scripture in many places no more like it selfe then Michals image in the bed vpon a pillowe of goates haire was like David How forwarde haue our schoole-men beene in this rancknesse of wit how haue they doted and even died vpon superfluous questions hovv haue they defaced the precious word of God finer theÌ„ the gold of Ophir with the drosse of their owne inventions setting a pearle aboue value in lead burying the richest treasure that the world knoweth in their affected obscurities For not to speake of their changing the stile of the holy Ghost into such barbarous desert terms as that if the Apostles now lived as Erasmus noteth they must speake with another spirit and in another language to encounter them how many knots haue they made in divinity subtilties vvithout the circle and compasse of the worlde and such as Chrysippus never thought vpon to as little purpose as if they had throwne dust into the aire or hunted their shadowes they had done more service to the Church of God if they had laid their handes a great number of them vpon their mouthes and kept silence Rupertus Gallus likeneth them to one that carrieth manchet at his backe and feedeth vpon flint stones For these reiecting the bread of life the simple word of God and the power thereof macerate and starue themselues with frivolous sophistications One of their questions for a taste or rather as Melchior Cane tearmeth them their monsters and chimers is vvhether an asse may drinke Baptisme It is not vnlike another in that kinde whether a mouse may eate the body of the Lord More tolerable a greate dâ—ale were the questions which Albutius the mooter proposed in a controversie why if a cup fell downe it brake if a sponge it brake not Cestius as scornfully censured him To morrow he wil declame why thrushes flie and gourdes flie not These are the mistes of Gods iudgement vpon the heartes of such men who having Manna from heaven preferre a cornes before it and leaue the breade in their fathers house to eate the huskes of beanes
vvith a vvitnesse their disobedience in the day of his visitation So the disciples of CHRIST vvere vvilled to proclaime in everye citye of the earth vvhere they vvere not received even in the streetes and thorough-fares thereof The verie dust of your citye vvhih cleaveth vnto vs wee vvipe of against you Notwithstanding knowe this that the kingdome of GOD was come neare vnto you You see the scourge of those places from vvhich the Disciples are enforced to goe for want of entertaynement the kingdome of GOD goeth vvith them And if that kingdome bee once gone their ioye goeth vvith it all the Empires and dominions in the worlde subdued all scepters and crownes heaped togither cannot blesse them Paul and Barnabas observed the direction of their maister to the Ievves at Antioch both in gesture and speech for they first shooke of the dust of their feete against those that dispised them and then vvent to Iconium but they had tolde them before their going vvhich if they had anie sense was as the wounding of penkniues and rasours vnto their harts It was necessarie that the worde of God shoulde first haue beene spoken vnto you because the lawe must come out of Sion and the gospell beginne at Ierusalem but seeing you put it from you and iudge your selues vnworthy everlasting life beholde wee turne to the Gentiles Gospell and everlasting life you heare are ioyned together And therefore the iudgement of God was sharper against them there pronounced then if they had brought them tydinges Beholde the Romanes are come to take away your kingdome to fire your townes ruinate your houses ravish your wiues and daughters to dashe your infantes against the stones in the streetes to pull your eyes from out your heades and your bovvelles from out your bodies Beholde vvee turne to the Gentiles vvilde vnnaturall and neglected branches and herein beeholde the full measure of your miseries beeholde the dispersion and dissipation of your persons vpon the face of the earth beholde the desolation and wast of your country behold the detestation of your names the hissing and clapping at your downfal amongst all nations The losse of the word of God hath lost you credite libertie peace prosperity salvation both in your owne daies and in the daies of your childrens children In the eighteenth of the Actes when the Iewes at Corinth resisted and blasphemed the doctrine of Paul testifying vnto them that Iesus was that Christ he shooke his rayment as before and loosed his tongue with much boldnes against them your bloud be vpon your owne heades I am cleane froÌ„ hence-forth I will goe to the Gentiles As if he had said I found you the children of death and so I leaue you growe in your filthinesse and vnrighteousnesse till you haue fulfilled the measure of your forefathers for mine owne part I wash my hands in innocency I can free my soule in the sight of God I was carefull to apply my cure to the hurtes of Corinthe but you were not healed Lastly at Rome in the last of the Actes he made an open proclamation to the vnbeleeuing Iewes Bee it knowne vnto you that the salvation of God is sent to the Gentiles and they shall heare it And so be it knowne vnto vs my brethren that the meaning of the holy Ghost in these tearmes of promulgation knowe and bee it knowne was to make these despisers of Antioch Corinthe and Rome examples to all posteritie especially to vs on vvhome the endes of the vvorlde are come and vvith the ende of the vvorlde an ende of all goodnesse that if vvee take not vvarninge heereby as vvee plough the like disobedience so vve shall reape the like vvretchednesse If ever the like transgression be founde in this lande of ours I will sooner wish it a wildernesse for serpentes and dragons to dvvell in that as Iordan went backe and turned his course so the gospel go backe and turne his passage and as it was saide to a prophet in Israell Arise and goe to Niniveh so it be saide to the prophets in Englande Arise and goe into India Turckie or Barbarie and there prophecie and there eate your bread I will then say that iudgement hath both begunne and made an ende with vs and that our case is more desperate then if the grounde of this ilande had opened her â—awes and in one common graue buried all her inhabitantes If ever the like transgression bee founde in this citie of yours I vvill sooner vvish it pooles of vvater and all the stones of your building throwne downe into emptinesse that as the brutish people of the Gadarenes esteemed of their svvine so you of the pleasure of sinne for a season more then Christ Iesus and even hunte him from your coastes as they did and as it vvas saide vnto a prophet in Israel Arise and go to Niniveh so to the prophets amoÌ„gst you Arise and go to the borders where theft and reuenge are helde for currant law and all the streames of bloud vvhich Christ shed vpon the tree cannot begge redemption for one iniury done vnto theÌ„ goe carry your tidings of peace to those vnpeaceable vncivill lavvles gracelesse persons then were your honor gone And though the gravell of your river that bringeth in marchaÌ„dise vnto you were turned into pearles every showre of raine from the clouds aboue were a showre of siluer and golde into your houses yet then vvere you cast from the favour of God your sonnes and your daughters accursed the sinne of their fathers not to be forgotten nor the iniquity of the mothers to be done away whilst your name and memory should continue The prophets are yet in Israell long may they prophecie in Israell the pearle is yet in our fielde forraine Marchants haue not bought it from vs the gospell is yet amongst vs O alwaies may it florish and spread like a palme tree amidst our tabernacles the kingdome of God is now not farre off neither in heauen aboue that we neede climbe vp neither in the earth beneath that we need digge low neither beyond the sea that we neede go over for it neither in those mists and obscurities wherein former ages had involved it we haue the sounde thereof daily in our eares the bookes in our houses and handes the letter walking through our lippes O that we wanted not the power of the gospell in our consciences the life and manifestation of it in our liues The Lord make an happy and an inseparable coniunction betweene all these and graunt that his law and our obedience may alwaies meete togither his gospell and our fruites kisse each other his trueth and our righteousnes his blessings and our thankefulnes neuer be founde a sunder Let him say of England even for ever and ever as Sometimes he saide of Sion Here will I dwell I haue chosen Englande for my habitation let him confirme that blessing of the Psalme vpon vs The Lord gaue the word great was the company of the
dissemble with thee they are a rebellious nation they and their fathers before them vnto this daie children harde of face and stiffe harted Thou shalt say vnto them thus saith the Lorde God but surely they will not heare neither will they cease for they are rebels and thornes and scorpions I haue now vnfoulded the conditions of thy charge If thou findest thy courage sufficient to endure the gain-saying of rebels the pricking and rending of thornes tearinge the eares with contumely and the name of thy maker with blasphemous speech the hissing and stinging of pestilent scorpions then go to the children of Israell if not thou art vnmeete for this busines As if a prophet of our daies should be sent to Constantinople and haue his instruction given him at his setting forth that it is a portlye and insolent city the seate of the greate Turke the hart of the Empire a cage of all vncleanenes an enemy to the name of Christians vvarring continually against the saints a scorner of our crucified Redeemer a worshipper of the false prophet Mahomet vvith other such like colde encouragements feeling his pulses as it were and examining his spirit whether it hath a power to fight with these daungers It was some comfort no doubt amongst the discomfortes to come that our saviour lessonned his Disciples before their goinge abroade Beholde I send you as lambes among Wolues They will deliver you vp to the Councelles and scourge you in their synagogues and you shall bee brought to the governours and Kings for my sake in witnes to them and to the Gentiles In the 16. of Iohn hee plainely professeth his meaning in these kinds of predictions these thinges haue I saide vnto you that yee should not bee offended They shall xcommunicate you yea the time shall come that whosoever killeth you shall thinke that hee doth God service But these thinges haue I told you that when the houre shall come you may remember that I told you of them The foreknowledge of dangers ensuing gaue invincible constancy and resolution to Paul as appeareth in his excellent oration made at Miletum behold I go bounde in the spirit to Ierusalem know not what things shall come vnto mee there saue that the holie Ghost witnesseth in everie citie saying that bandes and afflictions staie for mee Herevpon he composeth his heart to patience and calleth all his forces home to himselfe to resist those afflictions But I passe not at all neither is my life deare vnto me c. And when Agabus at Caesarea had taken the girdle of Paul and bounde his owne hands and feete saying from the mouth of the holy Ghost So shall the Iewes at Ierusalem bind the man that oweth this girdle when his friends would haue held him backe from going to Ierusalem he aunswered boldly and saide what doe ye weeping and breaking mine heart For I am ready not to be bounde onely but also to die at Ierusalem for the name of the Lorde Iesus Peter perswadeth the dispersed saints dwelling here and there to patience in troubles by an argument drawen from the knowledge and experience thereof before had Dearlie beloved saith he thinke it not strange concerning the fierie triall which is amongst you to proue you as though some new thing were come vnto you as if he had saide this fire is auncient and well knowen you haue long seene the smoke thereof and therefore the breaking forth of the flames should not so greatly astonish you His owne practise was not inferiour to his advise For vpon that praesage which his maister gaue in the last of Iohn when thou art olde thou shalt stretch forth thine handes and an other shall girde thee c. hee tooke his occasion to vse more diligence in his calling knowing as himselfe speaketh that the time was at hand whē he must lay downe his tabernacle even as the Lord Iesus Christ had shewed him Thus much on the behalfe of Ionas that if the greatnes of the citie were anie terrour vnto him hee might not complaine that he was taken at vnawares sodainely called and improvidently thrust forth but with alacritie of minde set his shoulder to the vvorke and settle his confidence in the greatnesse of that God from whom he was commaunded It is a direction to vs all whatsoever our service be wherein God shall employ vs whether in Church or in common vvealth vvhether vve sit vpon the thrones of David for execution of iudgment or in the chaire of Moses for exposition of the lavve vvhich are the combersomst charges vpon the earth the very heate and burthen of the day if I may so tearme them not to remit our labours and vvith the sonnes of Ephraim being armed and bearing bowes to turne our backes in the day of battell but though vvee be crossed vvith a thousande afflictions and haue iust cause to crie out as Moses in his government why hast thou vexed thy servant yet to persist and go forward in our paines addressing our soules to contentment and quietnes this was I called vnto I cannot pleade ignorāce neither had I reason to expect lesse travell vexation anguish of spirit were giuen me for my lot and my portion to drinke when I first entered into these affaires 2 Touching the place vvhen vvee heare it commended for a great citie shall vve inferre heerevpon Therefore priviledged to carelesnesse hautinesse oppression wickednesse vvhich are the wormes and mothes for the most part that breede of greatnesse therefore may Niniveh sin with impunity and say I am the Queene of the earth who shall controll me therefore must sinnes set vp a monarchie also in Niniveh must Prophets go to Bethel and prophecie in out-corners because Niniveh is the Kings Court and cannot beare the words of Prophets can the mightines of her state singularity of her government climing of her walles aspiring of her towres multitude of her people make her secure against the vvrath of the Lorde of hostes or can the barres of her gates keepe out his iudgementes Alas vvhat is the greatnes of Niniveh compared with the greatnes of the Lord The landes of Alcibiades in the mappe of the vvhole vvorlde vvere lesse then a center and small title they could not be espied all the islandes of the sea are as a little dust in the sight of the almighty and the nations as the droppe of a wel bucket vvhat is the number and the heigth of thy proude turrets though they hold the earth in awe they cannot threaten heaven and the closer they presse to the seate of God the nearer they lie to his lightning The challenge of God to the selfe same citie is notablie set dovvne in the prophecy of Nahum Art thou better then No which was full of people that lay in the rivers and had the waters rounde about it whose ditch was the sea and her wall was from the sea Aethiopia and Aegypt were her strength and there was no ende
of the whole sentence doth amply disclose it 1. But Ionas Ionas was the author writer of this history yet Ionas reporteth the fault in himselfe as if some stranger person without his skin had committed it He forgetteth as it were his owne people and his fathers house and setting affection aside to his owne credite maketh a simple and plaine declaration namely singularly of the transgression of Ionas A wise man by the rule of Salomon in the beginning of his speech will accuse himselfe so doth Ionas not shrowding his head nor running into a bush as Adam did but vvriting his fault in his brow and pointing with his finger at the very transgressor vnder his proper and individual name hee bringeth the accusation Then Ionas arose the party not long since mentioned even the son of Amittai he that immediatly before received the word of the Lord to go to Niniveh let his name be registred and his fault be published to the whole world Ionas arose 2. Arose Will you now see his readines in an evill cause no sooner called but he arose forthwith Hee might haue excused himselfe as Moses did in the 3. and 4. chapters of Exodus when he was called to his burthensome office who am I that I should go to Pharaoh bring the children of Israell out of Aegypt againe O Lord send by the hands of him whome thou shouldest send It hath bene the vse of Gods seruants vvhen they haue found their ability vnmeete to vndergo the duties of their provinces allotted them in modesty humility to withdraw themselues So did Gedeon in the 6. of Iudges For when the Lorde had encouraged him Goe in thy might thou shalt saue Israell out of the handes of the Midianites he aunswered againe Ah my my Lord whereby shall I saue Israell Behold my father is poore in Manasses and I the least in my fathers house Likewise when Samuel asked Saul On whome is all the desire of Israell set Is it not vpon thee and all thy fathers house he returned this answere vnto him Am not I the son of Iemini of the smallest tribe of Israell c. wherefore then speakest thou so to me But Ionas hath no such excuse nor that he is the son of Amittai nor of the least tribe nor of the poorest family nor himselfe the vnfittest of all the rest to be sent to Niniveh but at the first call and summons of the Lord he ariseth vp 3. To flie When he is vp he flieth his driving is as the driving of Iehu the sonne of Nimshi saith the watch-man in the seconde booke of the Kings and the ninth chap. for he driveth as if hee were madde So driveth Ionas as if he had received that postinge commission which the Apostles received Salute no man by the way or rather as if he had vowed a fast with himselfe neither to eate nor drinke till he had frustrated Gods commandement Cyprian wrote to Cornelius of fiue Schismatickes that had taken shipping and sailed to Rome with their mart of lies as if the Lord of heaven who rideth vpon the Cherubins could not overtake them 4. To Tharsis If he had fled to the right place the hast he made had added much to the commendation of his painefulnes God loveth cheerefulnes alacrity in his worke excuses dislike him much The delay that Elizeus made let mee goe kisse my father and those shiftes in the gospel let mee go bury my father or take my leaue of my friends are not admitted in his businesse Paul witnesseth of himselfe in the 1. to the Galathians that when hee was called by the grace of God to preach his sonne amongst the Gentiles immediatly hee communed not with flesh and bloud neither came he againe to Ierusalem but went into Arabia and so forwardes for the execution of that message That vvhich hee did hee did presently and his hast is praise worthy because hee followed the will of the Lorde rather then the motions of fleshe and bloud In this sense it is true that the kingdome of heaven suffereth violence and the violente catch it away A man can never runne too fast that runneth in these waies I will run the waies of thy commaÌ„dementes saith David when thou hast set my hart at liberty Otherwise to run the way of our owne devises is cursus celerrimus praeter viam a swift race besides the way So run saith the Apostle that ye may obtaine run wisely run aright run by the levell and rule of Gods statutes Philosophers hold that if the inferiour spheres were not governed and stayed by the highest the swiftnesse of their motion would quickly fire the world And if the affections of men were not moderated by the guidance of Gods holy spirit it could not be chosen but this litle image of the world would soone be overthrovvne Hast in Ionas was not amisse but there was more hast then good speede in his travell because hee went to the wrong place This is to go I graunt but not with a right foote as the Apostle speaketh in the second to the Galathians The wicked haue their waies but they are crooked and circular endlesse waies as it is noted of them in the 12. Psalme Impij in circuitu ambulant they walke by compasse they walke not towards the marke the price that is set before them and therefore loose both their paines and their recompence they followe their father the Divell in these walkes who testifieth of himselfe in the first of Iob that he had compassed the whole earth These crooked waies are ever applied by the iudgment of Cassiodore to evill manners They shall never come to the rest of the eight day that thus goe wheeling about to no purpoâ—e like the turning of Sampsons mill which when it hath laboured the whole day long is founde at night in the selfe same place where it first began Thus the wicked haue their compassing waies the devil hath his outwaies and by-waies but happy is that man that ordereth his feete in the pathes of Gods commandements Now whether the place here mentioned signifie the sea as the Chaldaik paraphrast and Ierome and others according to the Hebrew name so importing expounde it whose reason is not much amisse that being amazed and at his wits ende more confused in his minde then the windes and waues that draue him he cared not whether hee went so hee walked not with God as Henoch did taking his marke at large and putting him selfe vnto the sea to fall by adventure vpon any country or whether Tharsis were that famous haven-towne of Africke of which wee reade Ezech. 27. They of Tharsis were thy marchantes for the multitude of all riches for silver iron tinne and lead which they brought to the faires the riches wherof may bee esteemed by that report which is made in the 2. of the Chronicles that silver was nothing accounted of in the dayes of Salomon
for the kings shippes went to Tharsis with the servants of Hiram every three yeares once came the shippes of Tharsis and brought golde and silver yvorye apes and peacockes or vvhether it signifie Carthage which Dido sometime built and is now called Tunes which is the opinion of Theodoret and others or vvhether Tartessus a towne in Spaine or vvhether that city in Cilicia nearer to Syria vvhence Paul reporteth himselfe to haue beene in the 21. of the Actes I am a citizen in Tharsis a famous city in Cilicia or vvhether the whole countrey of Cilicia because in auncient times if Iosephus deceiue vs not all Cilicia vvas called Tharsis by the name of the chiefe city or whether it name vnto vs any other place not yet agreed vpon partly by curious partly by industrious authors it skilleth not greatly to discourse I leaue you for your satisfactiō therin to more ample cōmentaries But certeine I am vvhether his minde beare him to lande or to sea to Asia or Africk cuntry or city nearer or farther of at Niniveh he commeth not which was the place of Gods apointment Many dispute many things vvhy Ionas forsooke Niniveh and fled to Tharsis 1. The infirmity of the flesh some say was the cause pusillanimity of minde vvant of courage beeing terrified vvith the greatnesse of the citye 2. Or there was no hope say others of the dry when the greene was so barren The children of Israell had so hardened his heart with the hardnesse of theirs that he coulde not imagine the children of Ashur would ever haue fallen to repentāce 3. Or the strangenesse of the charge dismaide him for vvhen all other Prophets were sent to Israell he reasoneth vvith himselfe vvhy should I bee sent to Niniveh it was as vncoth vnto him as when Peter was willed to arise kill and eate vncleane beastes and hee answered in plaine termes not so Lorde 4. Or it might bee zeale to his countrey because the conversion of the Gentiles hee sawe woulde bee the eversion of the Iewes And surely this is a greate tentation to the minde of man the disadvantage and hinderance of brethren For this cause Moses interposed himselfe in the quarrell betvveene the Hebrew and the AEgyptian and slew the AEgyptian and in the behalfe of all Israell he afterwardes prayed vnto the Lord against his owne soule If thou wilt pardon their sinne thy mercie shall appeare but if thou wilt not I pray thee raze mee out of the booke of life which thou hast written 5. Or it might bee hee was afraide to be accounted a false prophet if the sequele of his prophecy fell not out which reason is afterward expressed by him in the fourth chapter I pray thee Lorde was not this my saying when I was in mine owne countrey c. As I saide of the place before so of the reasons that mooved him for this present till fitter occasions bee offered vvhatsoever it vvere that drewe him awaie vvhether weakenesse of spirite or despayre of successe or insolency of charge or ielousie over the Israelites or feare of discredite sure I am that hee commeth not to Niniveh but resolveth in his heart to reiect a manifest commandement I make no quaestion but in every circumstance forehandled he vncovereth his owne nakednes and laieth himselfe open to the censure and crimination of all men As who would say will you know the person without dissembling his name It was Ionas his readines without deliberation he ariseth his hast without intermission he flyeth the place farre distant from the which God had appointed Tharsis And if all these will not serue to prooue the disobedience of Ionas a a fault by his owne confession then harken vnto the next word if other were but candels to discover it this is a blazing lampe to lay it forth to all mens sight 5 From the presence of the Lord. He flyeth into Tharsis from the presence of the Lorde how can that bee if it bee true which David wisheth in the 27. Psalme Blessed bee his glorious name for ever and let all the earth bee filled with his glorie But in the hundreth thirty and eighth Psalme wonderfull are the testimonies that the prophet there bringeth to amplifie Gods illimited presence O Lord thou hast tried mee and knowne mee thou knowest my sitting and my rising thou vnderstandest my thoughtes a farre of c. For not to stay your eares with commemoration of all those argumentes this I gather in summe that there is neither heaven nor hell nor the outtermost part of the sea neither day nor night light nor darkenesse that can hide vs from his face Our sitting rising lying downe the thoughtes of our heartes wordes of our tongues waies of our feete nay our raines our bones our mothers wombes wherein wee laye in our first informitye and imperfection are so well knowne vnto him If this vvere his purpose to thinke that the presence of God might bee avoided who sitteth vpon the circle of heaven and beholdeth the inhabitantes of the earth as grasse-hoppers whose throne is the heaven of heavens and the earth his footestoole and his waies are in the greate deepe I must then needes say vvith Ieremie doubtlesse every man is a beast by his owne knowledge Prophet or no prophet If the spirit of God instruct him not hee is a beast worse then Melitides that naturall foole of vvhome Histories speake that hee coulde not define whether his father or his mother brought him forth But I cannot suppose such palpable and grosse ignorance in a prophet who knowing that God was well knowen in Iurie and his name greate in Israell coulde not be ignorant that God was the same God and the presence of his Godhead no lesse in Tharsis and all other countries What then is the meaning of this phrase He fled from the presence of the Lord 1. Some expounde it thus He left the whole border and grounde of Israell where the presence of the Lord though it were not more then in other places yet it was more evident by the manifestations of his favours graces towards them There was the Arke of the covenant and the sanctuary and the Lord gaue them answere by dreames oracles and other more speciall arguments of his abode there Moses spake truth in the 4. of Deut. of this priviledge of Israel what nation is so great vnto whom their Gods come so neare vnto them as the Lord is neare vnto vs in all that wee call vpon him for Davids acclamation Psalm 147. goeth hande in hand with it He hath not dealt so with other nations neither haue the heathen knowledge of his iudgments But I rather conceiue it thus which maketh much for the confirmation of my matter now in hand He fled from the presēce of the Lord when hee turned his backe vpon him shooke of his yoke and willfully renounced his commaundement It is a signe of obedience that servantes beare vnto their Lords and maisters when
they stand before their face attending their pleasure and ready to receiue and execute their imposed hests You haue the phrase in the first of Iob On a day when the children of God came and stoode before the Lorde Satan came also and stoode amongst them And Psal. 123. Beholde as the eyes of servantes looke vnto the handes of their maisters and as the eyes of a mayden vnto the handes of her mistresse So our eyes waite vpon the LORDE our GOD vntill hee haue mercy vpon vs. In the 18. of Mathew our Saviour adviseth his disciples not to despise one of those little ones the reason is this For I say vnto you that in heaven there Angelles alwaies beholde the face of my father which is in heaven The like manner of speech did Elizaeus vse to Naaman the Syriā when he offered him a reward As the Lord liveth before whome I stande a witnes to my actiōs the searcher of my hart whose honor service I tender more then my game I will not receiue it By these may we see what the phrase intendeth of fleeing from the presence of the Lord. It letteth vs vnderstand that Ionas as a fugitiue and refractary servant ranne from the Lord as Onesimus from his maister Philemō breaking his bonds of duty and making no conscience or care to do service vnto him Some haue presumed by coniecture vpon his goinge to Tharsis and fleeing from the face of the Lorde that not onely he reneged his obedience in this particular action but changed the vvhole trade of his life and leaving the office of a Prophet became a Marchante adventurer A worldly dangerous profession not only for the hazard of life and for vvracke of goods but for vvracke of conscience also which is the worst shipwracke which wrackes notwithstandinge are taken not onely in your ships abroad but in your shoppes and warehouses at home when you fall either vpon the Syrtes and quickesandes of lying which is a present and quicke kinde of sinne allwaies at the tongues end or vpon the rockes of periury which is a more obstinate and indurate transgression I wil not be so strict in this point as Chrysostome was who councelled Christiās to avoide marketting that neither they suffered nor offered guilefull dealing I know they are lawfull and profitable callinges in common vvealth if lawfully handled The state of the worlde cannot stand without buying selling traffique transportation Non omnis fert omnia tellus No country yeeldeth all kind of commodity There must be a path frō Aegypt to Assur and from Assur to Aegypt againe to make a mutuall supplye of their severall wants Mesech the king of Moab was a Lord of sheepe Hiram had store of timber and vvorkemen Ophir vvas famous for golde Chittim for yvorie Basan for oakes Lebanon for cedars Saba for frankincense c. But this I must tell you that liue vpon buying and selling you vvalke vpon coales and cary fire in your bosomes gaine is a busie tentation and there is neither stone nor Ephah measure nor ballaunce you vse but Satan is at hande to doe some office It is naught it is naught saith the buyer in the tvventith of the Proverbes and when hee is gone aparte hee boasteth Now on the other side It is good and very good saith that seller and when hee hath solde his wares hee boasteth indeede because hee hath given drosse for silver and water for wine Esay 1. I say no more but take heede that the treasures of wickednesse be not found in your houses neither a scante measure which is an abhomination vnto the Lord. Shall I iustify saith God the wicked balances and the bag of deceitfull weightes His meaning is that they shall never be iustified much lesse a wicked and deceitfull conscience I will not enforce this collection vpon you because is is not plainely expressed in the text and without such forraine and vnnecessary helps if I may so tearme them the bare letter of the words doth notoriously evict the disobedience of Ionas wherin he was so fixed and confirmed that neither respite of time neither danger of voiage nor expence of money coulde change his purpose Examine the particulars 1. He goeth downe to Iapho or Ioppe Iaffa at this day a city of Palestine an haven towne and rode for shipping it spent some travell and time no doubt before he came to Iapho 2. He findeth a ship going to Tharsis I am sure he was not presently acquainted with the keye neither did hee find that ship without some enquirie 3. He paieth the fare what incontinently it is not vnlikely but they staide one tide at the least 4. And it standeth with the order of the text that he paide the fare aforehand and in hast before he needed 5 Some of the Rabbines adde that he paide the fare of the whole ship for the rest of the passengers that were bound for Tharsis 6. Lastly when he had paid hee goeth downe into the ship not remembering the daunger hee entered into to put his life within 4. inches of death and what safety it is in comparison to see the raging of the waters form the sea banckes Is vvas one of the three thinges that Cato repented travel by sea vvhen by lande he might haue gone and a charge that antigonus gaue his sonnes when they were tossed with a tempest Remember my sonnes and warne your posteritye of it that they never hazard themselues vpon such adventures What needed the recitall of these particular and one vvoulde thinke trifling circumstances as that hee went to the haven founde a shippe paide the fare descended into it vvhich might haue beene spoken at once Hee went to Tharsis But to expresse thus much that though there were many occurrences that met and stopt him in the vvaie of disobedience as the Angell met Balaam manye messengers as it were sent from God to call him backe againe manie spaces of ground manie interruptions of time manie occasions of better advise and consultation yet as Agrippa came into the world with his heeles forward so Ionas holdeth on his vntoward course whether his feete woulde beare him having little reason and lesse grace to direct him The summe of all that hath beene spoken hitherto for I vvill leaue a remnant behinde at the least to make a connexion betweene this and the next sentence is stronge and incredible disobedience I say not conceived alone but brought forth perfited persisted in without remorse not against father mother magistrate any superiour but against God himselfe not in the taile of the people to vse the wordes of a Prophet but in the cheifest and honourablest part The complaint of God is now revived againe who so blinde as my servant or so deafe as hee whome I haue sent Ionas a servant in the highest roome a vessell of the greatest honour in the greate house a Prophet one of a principall spirit and as their vsuall name was for vnvsuall
the martyrings of Iob for the other for though the circuit of Sathan be very large even to the coÌ„passing of the whole earth to fro yet he hath his daies assigned him to staÌ„d before the presence of the Lord for the renewing of his commission And besides Oviculam vnam auferre non potuit c. he could not take one poore sheepe from Iob till the Lorde had given him leaue put forth thine hande nor enter into the heard of swine Mat. 8. without Christs permission And so to conclude whether men or devilles be ministerial workers in these actions all coÌ„meth from him as from the higher supreme cause whose iudgments executed thereby no man can either fully comprehend or reprehend iustly God professeth no lesse of himselfe Esay 45. I forme the light and create darkenesse I make peace and create evill I the Lord do all these thinges And in the 54. of the same prophecie Beholde I haue created the smith that â—loweth the coales in the fire and him that bringeth foâ—th an instrument for his worke I haue created the destroyer to destroy destruction commeth from the instrument the instrument from the smith the smith and all from God In the 10 of the same booke Asshur is called the rod of his wrath and the staffe in his hands was the Lords indignation And the prophet praieth in the 17. Psalme to the same effect vp Lord disapoint him cast him downe deliver my soule from the wicked which is a sword of thine We neede not farther instructioÌ„s in this point but whatsoever it is that outwardly troubleth vs let vs larne to feare him therin froÌ„ whose secret disposition it procedeth who hath a voice to alay the winds the seas a finger to confound sorcerers coÌ„iurers an hooke for the nostrels of Senacharib a chain for the divell himselfe the prince of darkenes In the 2. person which were the marriners we are directed by the hand of the scripture to consider three effects which the horrour of the tempest wrought vpon them For 1. they were afraid 2. they cried vp on their Gods 3. they cast out their wares the 1. an affection of nature the 2. an action of religion the 3. a worke of necessity Some of the Rabbines held that the marriners in this ship had more cause to be astonished and perplexed then all that travailed in these seas besides for when other ships were safe and had a prosperous voiage theirs only as the marke wherat the vengance of God aimed was endaungered But because it appeareth not in the booke I let this passe with many other vnwritteÌ„ collections as namely that they were nere the shore laboured with all their force to tough their ships to land but could not do it which happily may be true and as likely otherwise therfore I leaue it indiffereÌ„t am conteÌ„t to see no more theÌ„ the eie of my text hath descried for me But this I am sure of Affliction beginneth to schoole theÌ„ driue theÌ„ to a better haven then they erst found It evet worketh good for the most part and although the better sort of men are corrected by loue yet the greater are directed by feare As the wind the seas so the feare of the wrath of God in this imminent danger of shipwrack appearing shaketh perturbeth their heartes though they had hardened them by vse against all casualties by sea like the hardest adamantes All the works of the Lord to a coÌ„siderate mind are very wonderful his mercy reacheth to the heavens and his faithfulnes is aboue the cloudes his wisdome goeth from end to end his righteousnes is as the highest mountaines his iudgmentes like a great deepe whatsoever proceedeth from him because that artificer excelleth is must needes be excellent But it is as true a position perseverantia consuetudinis amisit admirationeÌ„ the assiduity continuance of things bringeth theÌ„ into coÌ„tempt QuaÌ„ multa vsitata calcaÌ„ tur quae coÌ„siderata stupeÌ„tur how many things doth custome make vile which consideratioÌ„ would make admirable because the nature of maÌ„ is such to be carried away rather with new theÌ„ with great things The creatioÌ„ of man who maketh accompt of because it is coÌ„mon But would we ponder in our harts as David did that we are wonderfully fearfully made that our bones were not hid from the Lord though they were shaped in a secret place and fashioned beneath in the earth that he possessed our raines in our generation covered vs in our mothers wombes that his eies did see vs when we were yet vnperfect all things were written in his booke when before they were not it would enforce vs to giue acclamation to the workemanship of our maker as the sweet singer of Israell there did marveilous are thy workes o Lord that my soule knoweth right well A tempest to marriners is nothing because they haue seene and felt and overlived so many tempestes As David because he had killed a lion and a beare at his folde perswaded himselfe that he also could kill Golias So these having past already so many dreadefull occurrents begin to entertaine a credulous perswasion of security no evill shall approach vs. They make their harts as fat as brawne to withstand mishaps It fareth with theÌ„ as with souldiers beaten to the field they haue seene hundreds fall at their right hand and thousands at their left and therefore are not moved and though they beare their liues in their hands they feare not death wherevpon grew that iudgmeÌ„t of the world vpon them Armatis divum nullus pudor souldiers the greater part feare not God himselfe Vndoubtedly our sea-men drinke downe digest their dangers with as much facility felicity to as some their wine in bowles yet notwithstaÌ„ding the marriners here spokeÌ„ of even the maister of the ship with the vulgar sort having such iron sinews in their brests giaÌ„ts by sea and if I may tearme them so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that fight with God being in their proper element the region and grounde where their arte lieth having fought with the waues and windes a thousand times before they are all striken with feare and their heartes fall asunder within them like drops of water David Psal. 107. setteth downe foure kindes of men vvhich are most indebted to God for deliveraunce from perilles the first of those that haue escaped a dearth the second prisoners enlarged the third such as are freed from a mortall sicknes the last sea-faring men of whome hee writeth thus They that go downe into the sea in shippes and occupie their marchandize by greate waters they see the worke of the Lorde and his wonders in the deepe For hee commaundeth and raiseth vp the stormie winde and it lifteth vp the waues thereof they mount vp to the heaven and descende againe to the deepe so that their soule melteth for trouble They are tossed too and
whethersoeuer thou sendest vs vvee vvill goe as wee obeyed Moses in all thinges so will vvee obey thee And those that rebell against thy commaundement let them die the death The volume of the vvhole booke I am sure both the precepts and practises of all the seruauntes of God harpeth vpon this stringe Yea the Maister of the house by his owne example taughte those of his housholde hovve to behaue themselues in this case For as hee obeyed his father euen vnto the death of the crosse his parents in the flesh in following their instructions the lawe in following all righteousnesse so the Emperour of Rome to though hee a straunger and himselfe free-borne in paying tribute vnto him Though vvee are defamed and slaundered concerning the Emperours maiestie yet Christians could neuer be found to be either Albinians or Nigrians or Cassians that is rebelles to their liege Lordes and maisters as Tertullian in the name and cause of all christianitie wrote to Scapula The Christian is no mans enemie much lesse the Emperours But the matter is safe enough There is no power but of God he that resisteth the powers that bee resisteth Gods ordinaunces And the Lorde is king bee the earth neuer so impatient Promotion commeth neither from the east nor from the west nor from the south but frō the Lord of hostes By him are kingdomes disposed princes inaugurated crownes of gold set vpon their heads scepters states established people mollified and subdued by him were Corah his confederates swallowed quicke into the earth Zimry burnt in his pallace Absalon hāged by his hairy scalpe Achitophell in a halter for denying their feaulty to Gods lieutenants As the maister of the ship came to Ionas and called him vp what meanest thou sleeper c. So let maisters and governours within this place who sit at the sternes of an other kinde of shipping and haue rudders of citie and countrey in their handes let them awake themselues that they may awake and rowze vp other sleepers all carelesse dissolute indisposed persons who loue the thresholdes of their private doores vpon the sabbathes of the Lord and their benches in ale-boothes better then the courtes of the Lordes house and neither in calmes nor stormes when the shippe groneth the vvhole land mourneth all the creatures sighe and lamente will either fast or pray or sorrowe or do any thing with the rest of their brethren Awake these drowsie christians awake them vvith eager reprehension what meane you If reprehension vvill not serue pricke them with the sworde and raise them vp with severe punishment How long shall the drunkard sleepe within your gates in the puddle and sinke of his bowzing and lose both honesty and vvit without controlment the adulterer in chambering and wantonnes vpon his lascivious bed of pleasure deckt vvith the laces and carpets of Egypt the idolatour and superstitious vpon the knees and in the bosome of the whore of Babylon prophaners of our sanctified sabbathes in the sabbath and rest and Iubilee of their lewde pastimes the vsurer and oppressour of others whose iawes are as kniues and his teeth of iron in his bed of mischiefe as the Psalme calleth it and in the contemplation and solace of his ill gottē goods the swearer in the habite and custome of abhominable othes for these be the faultes of your citty as common as the stones in your streetes how long shall they sleepe and snort herein vvithout reprehension it is your part to reforme it vvho are the ministers of God not onely for wealth but for wrath also vnlesse you beare the sword in vaine you are the vocall lawes of the land and iustice in life to punish with rigour where it is convenient Wee also of the ministery haue a place of preferment in the shippe and owe a duty to God though in an other kind We haue a sword in our mouthes too as you in your handes whose edge is of more then steele and cutteth deeper then into flesh and bloud yet such are the earthly spirits of men fallen a sleepe amongst vs that the sword of the spirit without the sword of the magistrate cannot stirre them vp Hovv long haue we called and lifted vp our voices on high to those that sleepe in drunkennesse and lie in their vomit worse then dogges Awake drunkards weepe and howle your wine shall be pulled from your mouths and they awoke not but to follow drunkennes againe and to ioyne the morning and the eveninge togither till the wine haue enflamed them How long to those that sleepe in fornication Awake adulterers and vncleane persons els God shall throw you into a bedde of shame and vncover your nakednes and make you a reproch and scorne so farre as your name is spread yet they open not their eyes but to awaite for the twilight and to lie at their neighbours doore for wife or daughter to those that are at rest and nestled in idolatry in the service of strange Gods Awake idolatours you that say to the wood and stone awake helpe vs awake and rise vp your selues els God is a ielous God and will visite your sinnes vvith roddes and your offences with scourges to all other sleepers in sinne sabbath breakers swearers lyers extortioners vsurers what meane you sleepers It is now time that you shoulde arise from sleepe yea the time is almost past Now is salvation nearer then when you first beleeved and now is damnation nearer then when you were first threatned The night is past of blindnesse and ignorance forepassed the bright morning starre hath risen and hid himselfe againe within the cloudes of heaven The glorious sunne of righteousnesse hath illuminated the whole sphere of the vvorlde from the east to the west and though his body be aboue the light of his beames is still amongst vs and wee may truely say the day is come yea the day is well nigh spent The naturall sunne of the firmament runneth his race with speede like a Giant refresht with wine to make an end of his course and to finish all times You are novv brought to the eleventh houre of the day there is but a twelfth a fewe minutes of time betweene you and iudgment what meane you sleepers VVill you go away in a sleepe and shall your life passe from you like a dreame Came you naked of goodnes from your mothers wombe and will you backe naked brought you nothing into the world with you of the best and blessedst riches and vvill you cary nothing out Or do you tarry to be started with the shrillest trumpet that ever blew the fearefullest voice to sleepers that ever sounded arise yee dead what meane you sleepers The night is comming wherein no man can worke yea the day is comming wherein none shal worke Acceptable to God profitable to man behoofefull to himselfe hee neither can nor shall worke any thing That working that is shall be the everlasting throbbings and throwes of his
to call vpon his proper God not tying him to that which himselfe adored We say Relâ—gio religat Religion tieth euery man to some one God whom either by heavenly revelation or by their phantasie coÌ„ceit they haue made choice of And therefore the Lord asketh with admiratioÌ„ Ier. 2. Hath any nation changed their Gods which yet are no Gods And Mal. 3. Wil a maÌ„ spoile his gods nay they are so fond doting in affectioÌ„ vpon theÌ„ that they wil spare no cost to honor theÌ„ If they worship but a golden calfe they will strippe their wiues and daughters of their richest iewels to shew their devotion When Phidias tolde the Athenians that it was better to make Minerva of marble then ivorie because the beauty thereof woulde longer continue thus farre they endured him but when he added And it is better cheape they enioyned him silence Alexander was so franke in bestowing fraÌ„kinceÌ„se vpoÌ„ his Gods that his officers blamed him for it Micheas Iudg. 18. accouÌ„ted the losse of his Gods which the children of Dan tooke froÌ„ him aboue all losses What had I more to loose How did Senacherib and Rabsakeh deride all the Gods of the nations in emulation to their owne Gods as appeareth by their insolent speeches where is the God of Hamath of Arphad where is the God of Sepharvaim who is he amongst all the Gods of these landes that hath deliuered their countries out of my handes Nay they forbeare not to speake blasphemy against the Lord of hostes the God of Israel which dwelleth betweene the Cherubins and is very God alone over all the kingdomes of the earth Go say to Ezechias let not thy God deceiue thee whom thou trustest Therefore when Darius had conceiued an opinion of the God of heauen he made a decree that in all the dominions of his kingdome men should tremble and feare before the God of Daniel for he is the liuing God and remaineth for euer and his kingdome shal not perish and his dominion shall be everlasting Nabuchodonosor made the like decree before when he saw the deliveraunce of the three children that whosoeuer spake any blasphemie against their God shoulde bee drawne in pieces and his house made a iakes because there was no God that coulde deliuer after that sorte Hence came it that David so much disgraced and discountenaunced the Gods of the heathen I knowe that the Lorde is great and that our Lorde is aboue all Gods c. As for the idols of the heathen they are but siluer and gold even the worke of mens handes they haue a mouth and speake not they haue eies and see not they haue eares and heare not neither is there any breath in their mouthes And for the same cause did Elias scoffe at Baal vvhen he cried vnto his prophets crie alowde for hee is a God either he talketh or pursueth his enemies or is in his iourney or perhappes sleepeth and must bee awaked When Ahaziah sent for helpe of his sickenesse to Beelzebub the God of Eckron an angell of the Lorde met his messengers and saide vnto them Is it not because there is no God in Israell that yee go to enquire of Beelzebub the God of Eckron Thus all the servauntes of God Angels men are zealously and vnmoueably bent for the advauncement of his name aboue all other Gods which idolatours hang vpon Which maketh me the more to marvell that the maister of the ship can permit Ionas to call vpon his owne God It hath beene a question sometimes disputed whether divers religions at once may be borne with in one kingdome Which whether the remedilesse condition of the time and place haue enforced or the negligence of the magistrate dissembled or the indifferent lukewarme affectioÌ„ of a pollicy over-politique suffered to steale in I know not but sure I am that some countries common-weales of christendome stand vpon feete partly of yron partly of clay that is there are both Iewes Christians Arrians Anabaptists Papists Protestants and such a confusion of religions as there was in Babel of languages To giue you my iudgement in few words I wholy mislike it For if in our private houses we would not endure a man that had his affection alienated and estranged from our selues our wiues our children or any friend of ours shall we admit them in the common wealth which beare a forraine and vnnaturall conceipt touching the God we serue the Prince we obey the countrey we are nursed in The first of those ten wordes which God spake in Sinai standing at the entrance of all his morall preceptes like the Cherubins at the gates of paradise crieth vnto the house of Israell and all other people thou shalt haue none other Gods besides mee Those other prohibitions in the law Thou shalt not sow thy field with mingled seed Thou shalt not plough with an Oxe and an Asse togither A garment of divers stuffes as of linnen and wollen shall not come vpon thee what doe they intende I may aske as the Apostle did of another sentence in the lawe Hath God care of Oxen Asses garments and graines And the Ordinary glosse vpon Leviticus saith that these things taken after the letter seeme ridiculous The abuses they strike at is an heart and an heart doubling in the worship of God blending of Iudaisme and christianity gospell and ceremonies sound and hereticall doctrines truth and falshoode in our church Such mesâ—en seede light vpon that ground which I wish no prosperity vnto and such medly garments sit vpon the backes of our enemies As for this realme of ours be it farre and farre from such corruption For he that threatened Loadicaea because shee was neither hote nor colde to spewe her out of his mouth commended Ephesus for hating the Nicolaitans reprooved Smyrna for maintaining them and the doctrine of Baalam blamed Thyatira for suffering Iesabel to teach and deceiue his servantes to make them commit fornication and to eate meate sacrificed to idolles hovve can vvee thinke that hee vvill not as strictly examine and search out the complexions of other landes vvhether they bee hotte or colde zealous or remisse in his service The gospell of Christ being planted in the Church of Galatia might not abide you know the copartnershippe of Iewish ceremonies not their observation of daies and monethes which being nothing in comparison of an adversary shouldering religion are tearmed by one who thought he had the spirit of God impotent and beggerly elements yet they had beene elements in their time and God had vsed them before as the first letters of the booke to schoole his people with But their office was ended That fulnes of time which brought Christ into the world fulnes of knowledge grace which Christ brought with him was their diminution Therefore besides an Anathema againe againe ingeminated to those that preached otherwise foolishnes heaped vpon their
heads like burning coales that were bewitched with such preachings he protesteth vnto them not hiding his face nor dissembling his name Behold I Paul say vnto you that if yee be circumcised Christ shall profit you nothing If he coulde not sustaine a little leaven in the lumpe as there hee calleth it what would he haue said of poyson I meane of an impious blasphemous sacrilegious manner of worship when this was rather curious frivolous and ceremonious When Moses and Christ togither were so offensiue vnto him he would never haue heard of a reconciliation betweene Christ and Belial light darknes righteousnes vnrighteousnes beleevers infidels the temple of God idols the cup of the Lord and the cup of Devils the table of the Lord the table of Devils in the coÌ„munion wherof he noteth an impossibility in both his epistles to the Corinthians I will not stand to dispute how vnpossible it is for any either person or state to serue two maisters the one not subordinate to the other but flatly repugnant say for example God and Mammon or Melchom or Baal or any the like abomination Must they not vse a ballance a ballaÌ„ce a conscience a coÌ„science that do so go after two waies But what danger ensueth vpon such confected religions halting consciences as Elias named theÌ„ they may best learne both by word and deed from that zealous God who hath taken expresse order against strange Gods executed his fierce wrath vpon those that haue offered but strange fire and ordayned his law strictly to be kept without declining to the right hand or to the lefte and himselfe will be served alone without corrivals of his glory with al our heart soule and strength as he hath often enioyned There is but one Lord one mediatour one spirit one baptisme one supper one faith al in vnity The body and state is then strongest when the multitude of beleevers haue but one hart one soule amongst them all shall one people within the same land and vnder the same government sunder distract themselues into many religions Or can the Lord bee at vnitie with that people where immunity is given to deale in the manner or matter of his service otherwise then he hath prescribed Nazianzen writeth that many people lying rouÌ„d about theÌ„ as a circle about the ceÌ„ter did much obserue marvel at the Cappadocians not only for their sound faith but for the gift of coÌ„cord which God bestowed vpon theÌ„ For because they thought aright of the Trinity defended it iointly against the Arrians they were defended by the Trinity theÌ„selues Clemens Alexandrinus wisheth much happines to the king of the Scythians vvhosoever that Anachatsis were vvho tooke a citizen of his for imitating some Greekish effoeminate sacrifices offered to the mother of the Gods hung him vp by the necke shot him through with arrowes because he had both corrupted himselfe amongst the Grecians infected others with the like disease The counsaile which Mecoenas gaue to Augustus the Emperour is very sage the reasons by him alleaged such as touch the quickest vâ—ine of the question in hand Put his words into the mouth of some other man whose lips an Angell hath touched with a cole from the altar of the Lord the holy ghost sanctified they are then right worthy to be accounted of Thus he exhorteth The divine godhead see that thou reverence thy selfe according to the lawes of thy countrey cause others to do the like And those that change any thing in matters appertaining thereunto hate correct not only in behalfe of the Gods whom whosoeuer neglecteth he will never regard oughte els but because such as bring in new Gods draw others also to alteration change And hence come conspiracies seditions conventicles things not expedient to a government Religion is the truest band betwixt man and man the knot of al coÌ„munion coÌ„sociation Now what coniunction of mindes can there be what attonement of iudgements what inward peace syncere charity harty god-speed in that disparity of religions where one house hath Iewes an other Samaritans some calling vpon God some vpon Angels Saints creeping to crosses bowing to images so burning in emulation for their severall services as fire and water shall sooner agree then their iudgments affections Let our laws be grounded vpon the law of God it wil be the greatest safety of our land to enact as the Athenians sometimes did that whosoeuer should speak one word of their God beside their lawes should be punished vnmercifully for it It hath beene a favourable compromission of men more partiall then wise that the questions betwixt Rome and the reformed churches might easily be accorded I finde it not And I will be bolde to say as Tully somtimes of the Stoickes Academickes That the coÌ„tentioÌ„ between vs is not for bouÌ„ds but for the whole possession inheritaÌ„ce whether God or maÌ„ grace or nature the bloud of Christ or the merits of saints written verity or vnwritten vanities the ordinaÌ„ce of the most high in authorizing princes or the Buls of Popes in deposing them shall take place We haue altar against altar liturgie against liturgy praiers against praiers doctrine against doctrine potentate against potentate Pope against Prince Religion against Religion subiection against subiection faith against faith so diametrally opposed as the Northerne and Southerne poles shall sooner meet togither then our opinions standing as they do can be reconciled Looke vpon Fraunce and nether Germany for the proofe hereof The effusion of so much Christian bloud the eversion dissipation of so many noble houses the commotions and tumults of so many yeares whence haue they sprung The reason or pretence at least of those murthers massacres wasts tragedies hath beene contrary religions If this be the fruit then shall every subiect in a realme be priviledged in his house to haue a God to himselfe a priest to himselfe a worship to himselfe as Micah had in Ephraim shall hee beleeue and pray and obey shall he both feare God honor his king as himselfe listeth But what will yee doe in this case Their mindes are as free as the Emperours Every man is a king in his own house as Telemachus said his conscience is his castle and fortresse nothing is so voluntarie as religion wherein if the minde be averse it is now no religion We maie shifte the bodies of men from place to place wee cannot change their mindes Wee shall sooner enforce stockes and stones to speake vnto vs. Advise will doe more then threatning and faith commeth rather by perswasion then by compulsion I graunt it Therefore first speake to the conscience by good counsell but if the eare of the conscience bee stopt with wax shake the whole house about her and raise her vp speak to the eares of the body inheritance liberty let the body tel the
that can holde no water The change is very vnequall worse then the change of Glaucus who gaue his armour of golde for armour of brasse and the losse vnsupportable For what aequalitie betweene a naturall fountaine vvhich ever floweth because it is euer fedde in the chambers of the earth and artificiall cesternes or pittes fashioned by the handes of man cesternes that are broken and cannot holde I saie not water of life and perennity but no water at all But when they saw their folly herein as a thiefe is ashamed saith God when he is founde so was the house of Israell ashamed they and their kings their Princes their Priestes and their Prophets because they had said to a tree Thou art my father and to a stone Thou hast begotten me He yet proceedeth against thē They haue turned their backe to me and not their face but in their time of trouble they will say Arise and helpe vs. You see the fits and pangs of idolatours First they digge broken pits afterward they are ashamed first they flie to the tree stone for succour but when they are vexed they seeke after the help of the true God Clemens Alexandrinus marvelleth why Diagoras and Nicanor with others should be sir-named Atheists vvho had a sharper sight in discerning the false Gods thē their fellows Amōgst whom Diagoras hauing something to boile tooke his Hercules carved of wood thus spake vnto him It is now time O Hercules that as thou hast serued Euristheus in twelue labors so thou shouldest serue mee in the thirteenth so threw him into the fire as a piece of wood A practise not vnlike the counsell which I haue read giuen to Clodoveus the French king Worship that which thou hast burnt incense vnto burne that vvhich thou hast worshipped The childrē of Israel in the book of Iudges finding their error folly in idolatry made a recātation of it for whilst they served the Lord he deliuered them from the Aegyptians and Ammorites children of Ammō Philistines Sidonians Malachites Mahonites they cried vnto the Lord he saued them out of their handes But whē they worshipped strange Gods they were no more delivered nay they were vexed oppressed sore tormēted thē the Lord vpbraided them Go crie vnto your Gods which you haue chosen let them saue you in the time of your tribulation And to that exprobatiō they yeelded saying we haue sinned against thee because wee haue forsaken our owne God haue serued Baalam doe thou vnto vs whatsoever pleaseth thee onely deliuer vs this day The like irrision he vsed before in Ieremy to those that honored stockes and stones but where are thy Gods which thou hast made thee let thē arise if they cā helpe thee in the time of thy misery A forcible admonition to those whom a truth cannot draw from a doctrine of lies from the worke of their own hands worship of their own phātasies whom Clemens Alexandrinus not vnfitly matcht with those Barbarian tyrants who bound the bodies of the living to the bodies of the dead till they rotted togither so these being living soules are coupled and ioined with dead images vanishing in the blindnesse of their minds perishing in the inventions of their own braines And as the naturall pigeons were beguiled by the counterfet and flewe vnto pigeōs that were shaped in the painters shop so stones saith he flocke vnto stones stocks vnto stocks men vnto pictures as sensles of hart as stocks stones that are carved But whē they haue tired thēselues in their supposed imaginary Gods whō do they worship Praxiteles made Venus to the likenes of Cratina whom he loved Al the Painters of Thebes painted her after the image of Phrine a beautiful but a notorious harlot Al the carvers in Athens cut Mercury to the imitation of their Alcibiades It may be the pictures of Christ the blessed Virgin the saints which they haue placed in their windows vpon the walles of their houses fastned to their beds and carrie privily in their bosomes as Rahel hid her fathers idols in the camels straw are but Pigmalions pictures workes of their owne devising or draughts of their lovers friēds as vnlike the originals as Alcibiades was to Mercury Phrine Cratina to Venus Lactātius scattereth the obiections made for images in his times reneued in ours like fome For whē it was alleaged that they worshiped not the images thēselus but those to whose likenes similitude they were formed I am sure saith he your reason is because you thinke thē to be in heavē els they were not Gods Why then cast you not your eies into heauē why forgetting the feature of your bodies which are made vpright that your minds may imitate them not answering the reason of your name pore ye downe vpon the earth bow your selues to inferiour things as if it repeted you Non quadrupedes esse natos that you were not borne foure footed beasts Againe images were devised to be the memorials represētatiōs either of the absent or of the dead Whether of these two do you think your Gods if dead who so folish as to worship thē if absent as litle they deserue such honor because they neither se our actiōs nor heare the praiers which we powre before thē When they further replied that they afforded their presēce no where so sone or not at al as at their images he answereth it is iust as the cōmō people deemeth that the spirits ghosts of the dead walk at their graues reliques are most cōversant in churchyards I passe his further infectatiō how senseles a thing it is to feare that which it selfe feareth falling firing stealing away which being in timber was in the power of a contemptible artificer to bee made some thinge or nothinge vvhen no man feareth the workeman himselfe which must of force be greater then his worke when the birdes of the aire are not afraid of them because they roust and build and leaue their filthines vpon them and the figments themselues if they had any sense or motion would run to thāke worship the carver who when they were rude and vnpolished stones gaue them their being When Saint Augustine heard them say in his dayes that they tooke not the idoll for a God he asketh them what doth the altar there and the bowing of the knee and holding vp the hands and such like gesticulations They seemed in their owne conceiptes to bee of a finer◠religion such are the pruners and purifiers of popery the cleanely Iesuites of these times which were able to distinguish I worship not the corporall image onely I beholde the portraiture of that which I ought to worship but he stoppeth their mouthes with the Apostles sentence and sheweth what damnation will light vpon them which turne the truth of God into a lie and worship the creature more then the creator which is to be
blessed for ever For to returne where I first began besides the folly of the thinge the mischiefe is behinde Go cry vnto your Gods which you haue chosen and let them deliver you in the time of your tribulation What a wofull discharge and dismission were this to be lefte vnto such Gods whose heads the hands of a carver hath polished and if their eies be full of dust and their clothes eaten vpon their backes with mothes they cannot helpe it the beastes are in better case then they for they can geâ— them vnder a covert or shadow to do themselues good Then they may cry as the Apostles did vpon the motion of the like departure Lorde whether shall I goe for as Christ there had the words so hath the blessed Trinitie alone the power and donation of eternall life When Senacherib and Rabsakeh bragged that both the kings and the Gods of the nations vvere destroied by them Ezâ—chias aunswered the obiection Trueth it is Lorde that the kings of Assur haue destoyed their nations and their lands and haue set fire on their Gods for they were no Gods but the worke of mens handes even wood and stone therefore they destroyed them now therefore O Lorde our God saue thou vs out of his hand that all the kingdomes of the earth may know that thou O Lord art onely God This argument Moses tried vpon the golden calfe whereof Israell had said Behold thy Gods O Israell to shew that it was no God hee burnt it in the fire grounde it to powder strawed it vpon the water and then caused the people to drinke it To conclude the pointe It is most true which the Prophet resteth vpon Psalme 86. Amongst the Gods there is none like vnto thee O Lord and there is none that can doe like thy workes And as there is but one trueth encountered with as many falshods as there were gobbets and shreddes of dismembred Pentheus so is there but one true God opposed by as many false as happily there are falshoods It may be the maister of the ship finding a defect miscariage of their former labours that there was no succour to bee had vvhere they sought comfort that though they had all prayed they are not released standeth in a wavering touching the Gods which they called vpon and thinketh there may be a God of more might vvhome they knowe not so as in effect vvhen hee thus spake vnto Ionas he set vp an altar and tendered honour vnto an vnknowne God As if he had said I am ignorant whom thou seruest but such a one he may be as is pronest to do vs good and best able to saue our shippe For as an idoll is nothing in the worlde and there is no time in the worlde wherein that nothing can do good so there are many times vvhen idolaters that most dote vpon them as Ieremy speaketh are brought to perceiue it Esay in the second of his prophecie speaketh of a day vvhen men shall not onely relinquish but cast away their idols of siluer and golde vvhich they haue made to themselues to worship vnto the mowles and battes children of darkenesse fitter for those that are either bleare eied or that haue no eies to see withall then for men of vnderstanding go into the holes of the earth and toppes of cragged rocks from the feare of the Lorde and glorie of his maiestie when he shal arise to iudge the earth You see the fruit of idolaters that as they haue loved darkenesse more then the light so they leaue their Gods to the darkenesse and themselues enter into darkenesse a taste and assay before hand of that everlasting and vtter darknes that is provided for them If so bee God will thinke vpon vs. Now that this was the minde of the maister of the shippe to distrust his Gods I gather by this vvhich followeth vvherein the vncertaintie of his faith is bewraied and his hope hangeth as the crowe on the arke betwixt heauen and earth finding no rest without resolution of any comforte Si forte if so be is not a phrase fitte to proceede from the mouth of faith it is meeter to come from Babylon whereof the Prophet writeth Bring baulme for her sore si fortè sanetur if happilie shee maie bee healed her wounds were so desperate and vnlikely to be cured It is meeter to be applied to the sores of Simon Magus whome Peter counselled to repent him of his wickednesse and pray vnto God Si forte remittatur if so bee the thoughte of his hearte mighte bee forgiuen him The nature and language of faith is much different it nesteth it selfe in the woundes of Christ as Doues in the cleftes of rockes that cannot bee assaulted it standeth as firme and stedfast as mount Sion that cannot be removed it casteth an anchor in the knowledge of the true God and because he is a true God it doubteth not of mighte and mercy or rather mercie and might as the heathens call their Iupiter Optimus maximus first by the name of his goodnesse and then of his greatnesse His mercies it doubteth not of because they are passed by promise indenture covenaunt othe before vnmoueable vvitnesses the best in heaven and the best in earth His promises are no lesse assertained because they are signed with the singer of the holy Ghost and sealed with the bloud of his anointed and beloved By faith yee stande saith the Apostle to the Corinthians it is the roote that beareth vs the legges and supporters and stronge men that holde vs vp If we listen to the prophet Abacuk we may yet say more For by faith wee liue it is the soule and spirite of the new man wee haue a name that we liue but indeede are dead to Godwarde if wee beleeue not For if any withdrawe himselfe therehence the soule of God will take no pleasure in him Woe vnto him that hath a double hearte and to the vvicked lippes and faint handes and to the sinner that goeth two manner of waies woe vnto him that is faint hearted for he beleeueth not therefore shall hee not bee defended It is not the manner of faith to be shaken and waver like a reede to and fro nor of a faithfull man to bee tost of every winde as a waue of the sea that is ever rowling And therefore we are willed to come to the throne of grace with boldnesse and to drawe neare with a true hearte in assurance of faith and not to cast awaie that confidence vvhich hath greate recompence of rewarde and when we aske to aske in faith without reasoning or doubting and to trust perfectlie in that grace which is brought vnto vs by the revelation of Iesus Christ. Our life is a warfare vpon earth a tried and expert warriour one that bare in his body the skars of his faithful service keeping the tearmes of his owne art so named it and wee are not to wrastle against
flesh and bloude but against principalities and powers and vvorldly governours the princes of the darkenesse of this worlde against spirituall vvickednesses which are in high places Our enimies you see are furnished as enimies should be with strength in their handes and malice in their heartes besides all other gainefull advantages as that they are spirit against flesh privie and secret against that that is open high against that that is lowe and farre beneath them Now in this combate of our soules our faith is not onely our prize exercise and masteries which vvee are to prooue as it is called the good fighte of faith but a part of our armour which vvee are to weare our target to defend the place where the heart lieth Ephe. 6. our brest-plate 1. Thes. 5. and more then so For it is our victorie and conquest against the worlde of enimies So faith is all in all vnto vs. Blessed bee the Lorde for hee hath shewed his marveilous kindnes towards vs in a strong citty He hath set vs in a fortresse and bulwarke of faith so impregnable for strength that neither heighth nor depth life nor death thinges present nor things to come nor al the gates devils of hel nor the whole kingdome of darknesse can prevaile against it I grant there are many times whē this bulwarke is assaulted driven at with the fiery darts of the devill vvhen the conscience of our own infirmity is greater then the view of Gods mercy when the eie of faith is dim the eie of flesh and bloud too much open when the Lord seemeth to stand far of to hide himselfe in the needful time of trouble To be deafe and not to answere a word To hold his hād in his bosome not to pul it out whē this may be the bitter mone that we make vnto him My God my God why hast thou forsaken me and this our dolefull song which we sing to our souls in the night season will the Lord absent himselfe for ever wil he shew no more favor is his mercy cleane gone for euer doth his promise faile for euermore hath God forgottē to be gracious doth hee shut vp his mercies in displeasure Lord how long wilt thou hide thy selfe for ever and shall thy wrath burne like fire These be the dāgerous conflicts which the captaines of the Lordes armies and the most chosen children of his right hand sometimes endure The lyons themselues sometimes roare with such passions how shall the lambes but tremble if the soules of the perfite which haue beene fedde with the marrowe of fatnesse and drunke of the fulnesse of the cuppe haue sometimes fainted in themselues for want of such reliefe much more vnperfite and weake consciences which haue tasted but in part how gracious the Lord is I aunswere in a word The faithfull feare for a time but they gather their spirites againe and recover warmth at the sunne-shine of Gods mercies their feete are almost gone and their steppes well neere slipt but not altogither they finde in the sanctuary of the Lorde a proppe to keepe them vp at length they confesse against themselues This is my infirmity they curbe and reproue themselues for their diffidence and vvhatsoeuer they say in their haste that all men are lyars and perhappes God himselfe not true yet by leasure they repent it The Apostle doth pithily expresse my meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 staggering but not vvholy sticking Againe they feare the particular they distrust not the generall it may bee victorie on their sides it may be overthrowe it may be shipwracke it may be escape it may be life it may be death whether of these two they know not for both they are somewhat indifferent As when Shemei cursed David the speech that the king vsed for his comfort was this It may be the Lord will looke vpon my teares and doe mee good for his cursing this day As who would say if otherwise the care is taken I referre it to his wisedome Amos hath the like speech It may bee the Lorde God of Israell will bee mercifull to the remnante of Ioseph he meaneth in preventing their captivity But whether captivity or deliveraunce they are at peace as perswading themselues that if the mercy of God faile them in one thing it maie embrace them otherwise for they know that all thinges worke togither for the best to them that loue God as the Apostle writeth Though such be the hope of sonnes and daughters yet the case of straungers is otherwise For they are secure neither in particular nor in generall they measure all things by their sense and as the manner of brute beasts is consider but that which is before their feete and having not faith they want the evidence and demonstration of thinges that are not And therefore the master of the ship as I conceiue it knowing that life alone which belongeth to the earthly man perhaps not kenning the immortality of the soule or if hee thought it immortall by the light of reason in some sorte as the blinde man recovered savve men like trees vvith a shadowed and mistie light yet not knowing the state of the blessed setteth all the adventure vpon this one successe and maketh it the scope of all their praiers and paines Ne percamus That we perish not For such is the condition of heathen men they knowe not what death the righteous die as Balaam plainly distinguished it they are not translated like other men nor dissolved nor taken away nor gathered to their fathers and people nor fallen a sleepe which are the milde phrases of scripture whereby the rigour of death is tempered their life is not hid for a time to be founde out againe but vvhen they are deade in body they are deade in bodie and soule too their death is a perishing indeede they are lost and miscarried they come to nothinge their life their thoughtes their hope all is gone and vvhen others departe this life in peace as Simeon did and go as ripely and readily from this vale of miserye as apples fall from the tree with good contentation of heart and no way disquieted these as if they vvere giuen not lent to their liues must bee dravven and pulled away from them as beastes from their dennes vvith violence Hierome reporteth of Nepotians quiet and peaceable departure from his life Thou wouldest thinke that hee did not die but walke forth And Tertullian hath the like sentence It is but the taking of a iourney which thou deemest to be death Whereas the Emperour of Rome for want of better learning ignorant of the life to come sang a lamentable farewell to his best beloved nor long before they were sundred My fleeting fonde poore darling Bodies ghest and equall Where now must be thy lodging Pale and starke and stript of all And put from wonted sporting Compare with these wretched creatures some plainely denying the
immortality of their soules others disputing doubting knowing nothing to purpose til their knowledge commeth to late others obiecting themselues to death rather in a vaineglorious ostentation then vpon sound reason I say compare with them one the other side christian consciences neither loving their liues more than a good cause and yet without good cause not leaving them and aske them what they thinke of this temporall life they will answere both by speech and action that they regard not how long or how short it is but how well conditioned I borrow his words of whome I may say concerning his precepts and iudgements for morall life that he was a Gentile-christian or as Paul to Agrippa almost a christian as in the acting of a comedy it skilleth not what length it had but how well it was plaide Consider their magnanimous but withall wise resolutions such I meane as should turne them to greater advantage Esther knew that her service in hand was honourable before God and man and her hope not vaine therefore maketh her rekoning of the cost before the worke begun If I perish I perish her meaning assuredly was If I perish I perish not though I loose my life yet I shall saue it If there were not hope after death Iob would never haue said lo though he kill me yet will I trust in him And what availeth it him to know that his redeemer lived but that hee consequently knewe the meanes wherby his life should be redeemed If the presence of God did not illighten darknes and his life quicken death it selfe David woulde never haue taken such hart vnto him Though I shoulde walke through the valley of the shadowe of death I woulde feare no evill for thou art with mee and thy rodde and thy staffe comforte mee If his shepheardes staffe had fayled him against the Lyon and the Beare which hee slevve at the sheepe-foulde or his sling against Golias that he had fallen into their handes yet this staffe and strength of the Lord could haue restored his losses The sentence that all these bare in their mouthes and harts and kept as their watch-worde was this Death is mine advantage The Apostle taketh their persons vpon him and speaketh for them all Therefore we faint not because we know that if our outward man perish yet the inward man is renued daily God buildeth as fast as nature and violence can destroy Wee know againe that if our earthly house of this tabernacle bee destroyed wee haue a building given of God that is an house not made with handes but eternall in the heavens Vpon the assurance of this house not made of lime and sande nor yet of flesh and bloude but of glorie and immortalitie hee desireth to bee dissolved and to bee with Christ and by his reioycing that hee hath bee dyeth dayly though not in the passion of his body yet in the forwardnesse and propension of his minde and and he received the sentence of death in himselfe as a man that cast the worst before the iudge pronounced it I may say for conclusion in some sort as Socrates did Non vivit cui nihil est in mente nisi vt vivat He liveth not who mindeth nothing but this life or as the Romane orator well interpreteth it cui nihil est in vitâ iucundius vitâ who holdeth nothing in his life dearer then life it selfe For is this a life where the house is but clay the breath a vapour or smoake the body a body of death our garment corruption the moth and the worme our portion that as the wombe of the earth bred vs so the wombe of the earth must againe receiue vs and as the Lorde of our spirites said vnto vs receiue the breath of life for a time so he will say hereafter returne yee sonnes of Adam and go to destruction By this time you may make the connexion of my text The master of the shippe and his company 1. worshippe and pray vnto false Gods that is builde the house of the spider for their refuge 2. Because they are false they haue them in ielousie and suspicion call vpon thy God 3. because in suspicion they make question of their assistaunce if so bee 4. because question of better thinges to come they are content to holde that which already they haue in possession and therefore say that wee perish not With vs it fareth othervvise Because our faith is stedfast and cannot deceiue vs in the corruption of our bodies vexation of our spirites orbity of our vviues and children casualty of goods wracke of ships and liues wee are not removed from our patience we leaue it to the wisedome of God to amend all our mishappes we conclude with Ioab to Abishai The Lorde doe that which is good in his eies honour and dishonour good reporte and evill reporte in one sense are alike vnto vs and though wee bee vnknowne yet wee are knowne though sorrowing yet wee reioyce though having nothing yet wee possesse all thinges though wee bee chastened yet are we not killed nay though we die yet we liue and are not dead we gather by scattering we win by losing we liue by dying we perish not by that which men call perishing In this heauenly meditation let me leaue you for this time of that blessed inheritance in your fathers house the peny nay the poundes the invaluable weight and masse of golde nay of glory after your labours ended in the vineyard meate drinke at the table of the Lord sight of his excellēt goodnes face to face pleasures at his right hand and fulnes of ioy in his presence for euermore Let vs then say with the Psalmist my soule is a thirst for the living God oh whē shall I come to appeare in the presence of our God For what is a prison to a pallace tents boothes to an abiding citty the region of death to the land of the living the life of men to the life of angels a bodie of humility to a body of glory the valley of teares to that holy and heauenly mounte Sion whereon the lambe standeth gathering his saints about him to the participation of those ioies which himselfe enioieth and by his holy intescession purchaseth for his members THE NINTH LECTVRE Cap. 1. ver 7. And they saide euery one to his fellowe Come and let vs cast lottes c. AS the māner of sick men is in an hote ague or the like disease to pant within themselues and by groning to testifie their pangs to others to throw of their clothes and to tosse from side to side in the bed for mitigation of their paines which whether they doe or do not their sicknes still remaineth till the nature thereof bee more neerely examined and albeit they chaunge their place they change not their weaknes so do these Marriners sicke of the anger of God as the other of a feuer disquieted in al their affectiōs
children within the citty of Shusan throughout all the provinces of the kingdome should be destroied But did the Almighty sleepe at this wicked and bloudy designemeÌ„t or was his eie held blind-folded that he could not see it No that powerfull and dreadfull God who holdeth the bal of the world in his hand and keepeth a perfite kalender of all times seasons had so inverted the course of thinges for his chosens sake that the moneth day before prefined became most dismal to those that intended mischiefe Without further allegations this may suffice as touching the successe of the lots and consequently the providence of God in the moderation thereof It is now a questioÌ„ meete to be discussed the offender being found whether it stande with the iustice of God to scourge a multitude because one in the coÌ„pany hath transgressed For though I condemned their arrogancy before in that not knowing who the offender was they wiped their mouthes each man in the ship with the harlot in the Proverbs asked in their harts Is it I yet when the oracle of God hath now dissolved the doubt and set as it were his marke vpon the trouble plague of the whole ship they had some reason to thinke that it was not a righteous parte to lay the faults of the guilty vpon the harmelesse innocent This was the cause that they complained of old that the whole fleete of the Argiues was overthrowne Vnius ob noxam furias Aiacis Oilei for one mans offence Nay they were not content there to rest but they charged the iustice of God with an accusation of more vveight Plerunque nocenâ—es Praeterit examinatque indignos inque nocentes as though oftentimes hee freed the nocent and laide the burthen of woes vpon such as deserved them not It appeareth in Ezechiell that the children of Israell had taken vp as vngratious a by-word amongst them the fathers haue eaten the sower grape and the childrens teeth are set on edge and they conclude therehence the waies of God are not equall It was an exception that Bion tooke against the Gods that the fathers smarte was devolved to their posterity and thus hee scornefully matched it as if a physitian for the grandfathers or fathers disease shoulde minister physicke to their sonnes or nephewes They spake evill of Alexander the greate for razing the city of the Branchides because their auncestoures had pulled downe the temple of Miletum They mocked the Thracians for beating their wiues at that day because their foreruÌ„ners had killed Orpheus And Agathocles escaped not blame for wasting the island Corcyra because in ancienter times it gaue entertainment to Vlysses Nay Abraham himselfe the father of the faithfull heire of the promises friend of God disputeth with the Lord about Sodome to the like effect Wilt thou also destroy the righteous with the wicked Againe Be it far from thee for doing this thing to slay the righteous with the vnrighteous and that the iust should be as the vniust this be far from thee shal not the iudge of al the world do right In the booke of Numbers when God willed Moses Aaron to seperate themselues froÌ„ the congregation that he mighte at once destroy them they fel vpon their faces said O God the God of the spirits of every creature hath not one man only sinned wilte thou bee wroth with all the congregation In the first of Chronicles when for the offence of David in numbring his people the plague fell vpon them slew seventy thousand of them the king with the elders fell downe cried vnto the Lord Is it not I that commanded to number the people It is even I that haue sinned and committed this evill but these sheepe what haue they done O Lord my God I beseech thee let thine hand bee vpon me and vpon my fathers house and not on thy people for their destruction I answere this hainous crimination grievance against the righteousnes of God in few words froÌ„ the authorities of Ezechiel Ieremy before alleaged Behold all soules are mine saith the Lord both the soule of the father also of the sonne are mine the soule that sinneth it shall die O yee house of Israel is not my way equal or are not your waies vnequall If it vvere a truth which the poet sang to his friend Delicta maiorum immeritus lues Romane thou shalt beare the faultes of thy forefathers vvithout thine owne deservings the question vvere more difficult But who is able to say my heart is cleane though I came from an vncleane seede though I were borne of a Morian I haue not his skinne though an Ammorite were my father and my mother an Hittite I haue not their nature I haue touched pitch am not defiled I can wash mine handes in innocency say with a cleare conscience I haue not sinned But if this be the case of vs all that there is not a soule in the whole cluster of mankind that hath not offended though not as principal touching the fact presently enquired of as Achan in taking the accursed thing Corah in rebelling David in numbring the people yet an accessary in consenting coÌ„cealing if neither principal nor accessary in that one sin yet culpable in a thousand others coÌ„mitted in our life time perhaps not open to the world but in the eies of God as bright as the sun in the firmament for the scorpion hath a stinge though hee hath not thrust it forth to wounde vs man hath malice though he hath not outwardly shewed it it may be some sins to come which God foreseeth some already past which he recouÌ„teth shall we stand in argument with God as man would plead with man charge the iudge of the quicke dead with iniurious exactions I haue paide the thinges that I neuer tooke I haue borne the price of sinne which I neuer committed You heare the ground of mine answere We haue al sinned father and son rush branch deservedly are to expect that wages from the hands of God which to our sin appertaineth touching this present company I nothing doubt but they might particularly bee touched for their proper private iniquities though they had missed of Ionas Bias to a like fare of passengers shakeÌ„ with an horrible tempest as these were and crying to their Gods for succor answered not without some iest in that earnest hold your peace least the Gods hap to heare that you passe this way noting their lewdnesse to be such as might iustly draw downe a greater vengeance Besides it caÌ„not be denied but those things which we seyer part in our conceits by reason that distance of time place hath sundred theÌ„ some being done of old some of late some in one quarter of the world some in an other those doth the God of knowledge vnite and veweth them at once as if they were done
fleshy harts the law promises covenant service of God temple of Salomon chaire of Moses thrones of David Patriarks Prophets Messias yet one of this people in the midst of such prerogatiues as a cedar-tree amidst her branches hath liued so long amongst them that a barbarous tongue is set to accuse him These two questiōs following that I may ioine thē both togither seeme to enquire the one more generally the other more in particular the one of the place the other of the people inhabitantes There may be a good country an evill people or cōtrariwise an evil countrey a good people Touching the place I will not dispute whether they thought that the anger of their Gods as they reputed them did principally persecute and infest some certaine countries that albeit he committed no harme for his owne part yet he should suffer for the cuntries sake and beare the smart of that inveterate hatred wherwith the place it selfe was maligned This I knowe that both in the dwelling place where a man reposeth himselfe in regarde of the influence of heaven and in the inhabitants for the disposition of their mindes there is as great diversitie ' as betwixte North and South for change of weathers Erasmus in the preface to S. Augustines epistles giveth this iudgement of that learned father that if it had beene his lot to haue beene borne or but to haue lived in Italy or France that wit woulde haue yeelded more aboundant fruites vnto vs. But Africke was rude greedy of pleasure an enemy to study desirous of curious devises Plato reioiced that he was borne at Athens rather than in another place Themistocles was vpbraided by one of Seriphus that the commendation and fame he gate was for his countries sake because he was borne an Athenian though Themistocles aunswered that neither had himselfe beene worse if hee had beene borne in Seriphus nor the other better if hee at Athens Who marveileth to see swellings in the throate in colde places where the snow continually lieth It is the nature and site of the place that bringeth them They made small reckoning heretofore to lie in Crete to forsweare in Carthage to gormandize and surfet in Capua or Semiplacentia to lust vnnaturally in Sodome and to be prowd at this day in Spaine to poison in Italy to over-drinke in Germany it is they say the custome fashiō of those coūtries thē is easily verified that which Seneca wrote we thrust one another into vices and how then can they be reclaimed to good whom no man staieth and the whole people driveth forwarde In such places it is a faulte to be innocent and honest amongst offenders Seneca giueth the reasō Necesse est aut imiteris aut oderis one of the 2 must needes be done either thou must imitate or hate both which are to be avoided least either thou become like the evill because they are many or an enemy to many because they are vnlike thee Canst thou walke vpon coles or take fire in thy bosome not burne canst thou be a brother to dragons and a companion to ostriges without savouring of their wildnes liue with the froward not learne frowardnesse dwell amongst theeues not run with thē converse with idolatours not eat of such things as please thē The daughters of mē marred the sons of God the daughters of Heth brought much woe to Rebecca no doubt for the lewdnesse of their behavior Whē the disciple in the gospell asked leaue of his master to go bury his father it was denied him some giue the reason least his vnbeleeving kinred which were likely enough to bee at the funeral as eagles flocke to the carkas should contaminate him againe therfore he was answered let the dead bury the dead do thou follow me because I am life tarry liue with me let the dead alone least happilie thou die with thē Though there were many wicked kings in Israell yet there was none like Ahab who did sell himselfe to worke wickednes in the sight of the Lord. Why the reason is there givē Iezebel his wife provoked him For it was a light thing for him to walke in the sins of Ieroboam except he tooke Iezebel the daughter of Ethbaal king of Zidon to wife by whome he was brought to idolatry No marvel if Iehoram king of Iudah did afterwards evill in the sight of the Lord for the daughter of Ahab was his wife Ahaziah after him no better for he was the sonne in law of the house of Ahab All these were in an error they looked to gather grapes of thornes and figges of thistles whereas on the other side Amicitiae pares aut faciunt aut quaerunt Friendship either maketh or seeketh like in conditions And so is the nature of things that whē a good mā is ioined with a bad the evill is not bettered by the good but the good corrupted by the evill Thus farre of the demaundes the answere is annexed in the ninth verse I am an Hebrew and I feare the Lord God of heaven which hath made the sea the drie land What is this to the matter was it a fault to be an Hebrew to feare the Lord God of heaven Not so but it appeareth in the next verse by a clause thereof that hee confessed the whole crime because he had tolde them He might yet haue concealed his fault covered his iniquity with some defence as Adā his nakednes with fig-leaues amongst bushes by pleading the vnlawfulnes of his accusers the vncertainty of lots as governed rather by chance then by divine providence he doth it not but maketh an immediate confessiō of his sin so inexcusably against himselfe that if malice it selfe had spoken against him it could not haue added much to the accusation For it was the least part of his ingenuity simply to relate the rebellion which is but named in the verse following as it were at the second hand and brought in by a parenthesis but his art to be observed indeed are those ornaments and garnishes of speech which hee bringeth against himselfe to discipher his disobedience I am an Hebrew if a Cilician or of any country in the earth besides my fault were the lesse 2. And I do not only know acknowledge which is wanting in others but I feare reverence stand in awe of 3. not an idoll nor a devill nor the worke of mans hands but the Lorde of hostes 4. who though he sitteth in heavē as in his pallace of greatest state where he is best glorified by his creatures and his best creatures shall bee glorified by him yet is he not housed within the circles of heaven For the sea and the land also are his by creation the sea wherein I am tossed and the drie land from whence I flitted 1 My country is not heathnish rude barbarous I am an Hebrew 2. My religion not loose and
dissolute I feare and beare a reverent estimation 3. I am not carried away to dumbe idols I feare the Lorde God 4. who is not a God in heaven alone as your Iupiter nor in the sea alone as your Neptune nor alone in the earth as your Pluto but alone is the God of heaven and doth not hold by tenure but 5. himselfe hath made the sea and the dry land not only the land of Israel wherin he principally dwelleth and which I relinquished but the land of Tharsis also the continent dry ground belonging to the whole world not the land alone but all the waters of the maine sea which I tooke for my refuge and sanctuary I am an Hebrew From the beginning of the worlde to the time of Christ are numbred fowre propagations or generations the first from Adam to Noe the second from Noe to Abraham the third from Abraham to David the fourth from David to Christ. In the second generation was the name of the Hebrewes received in the third of the Israelites from Iacob sirnamed Israel whose grandfather Abraham was in the fourth of the Iewes after that Iuda and Beniamin which for the vnity of mindes were as it were one tribe following Rehoboam the son of Salomon of the tribe of Iuda made the kingdome of Iuda the other ten betaking them to Ieroboam of the tribe of Ephraim set vp the kingdome of the Ephraimites or of Israel One and the same people thrice changed their names Touching the first of these names there are sundry opinioÌ„s brought wheÌ„ce it arose 1. Some thinke they were called Hebrews of AbrahaÌ„ with the alteration of a fewe letters Hebraei quasi Abrahaei 2. some deriue them from Heber who was the fourth froÌ„ Noah 3. the graÌ„marians fetch theÌ„ froÌ„ an Hebrew word which signifieth over or beyonde because the posterity of SeÌ„ went over the river Tigris abode in Caldaea This sirname you shall first finde given to AbrahaÌ„ Gen. 14. where it is said that he which brought news that Lot was carried out of Sodome with the rest of the booty tolde it to Abraham the Hebrew because forsaking Vr of the Chaldees and passing over Euphrates he came into the land of Canaan therefore was he named of that couÌ„try people Ibreus that is one that past over So there is no doubt made but of Abraham they are called Hebrews because he harkned to the word of the Lorde and went beyond Euphrates Some haue gathered here-hence that in calling himselfe an Hebrew he maketh coÌ„fession of his fault that as the children of Sem Abraham past over rivers so by a borrowed speech he had past over the commandement of the Lord. For what is sinne but transgression transitio linearum the going beyond those lines limits that are prefined vs Other obserue that he implieth the condition of mans life heerein as having no abiding citie but a travaile vpon the face of the earth to passe from place to place as it is written of Israell in the Psalme they went from nation to nation from one kingdome to an other people and David confesseth no lesse I am a stranger and soiourner vpon the earth as all my fathers were Hierome vvoulde haue vs note that he tearmeth not himselfe a Iew which name came from the reÌ„ding of the kingdome but an Hebrew that is a passenger I take the letter of the text without deeper constructions that his purpose simply was to answere their last question which was yet fresh in his eares touching the people from whence he came and by naming his nation to make an argument against himselfe of higher amplification that lying in that corner of the worlde which was the diamond of the ring and as it were the apple of the eie heart of the body being sprung of that roote whereof it was saide Onely this people is wise and of vnderstanding and a greate nation for vvhat nation is so great to vvhome the Gods come so neere as the Lorde is neere vnto vs in all that wee call vnto him for or what nation so greate that hath ordinaunces and lawes so righteous as wee haue it might bee his greater offence to bee sovven good and come vp evill to bee richly planted in the goodlyest vine and baselie degenerated into a sower grape As it were a greater shame not to bee knit indissolublie to the worshippe of God in Englande than any other countrey almost it lying in Europe as Gedeons fleece in the flore exempted from the plagues of her neighbours and speciallye signed vvith the favour of GOD Hungary and Boheme busied with the Turkes Italy poisoned vvith the local seat of Antichrist Spaine held in awe with a bloudy Inquisition nether Germany disquieted with a forraine foe France molested with an intestine enemy Ireland troubled with the incivility of the place Scotland with her fatal infelicity England amongst all the rest having peaceable daies and nightes and not knowing any other bane but too much quietnes which shee hath taken from God with the left hand and vsed as the fountaine of all her licentiousnes After his country he placeth his religion I feare the Lord God of heaven which is here put for the generall worship and service that belongeth to God For that which God saith Esay 29. their feare is taughte by the precepts of men Christ interpreteth Math 15. by the name of vvorship In vaine doe they worship me teaching for doctrines the precepts of men Feare and worshippe in these scriptures are both one Come children saith the Psalmist hearken vnto mee I will teach you the feare of the Lord. And it is a notable phrase that the Hebrewes vse to this purpose as in the speech of Iacob to Laban Gen. 31. Except the God of my father the God of Abrâ—ham and the â—eare of Isaac had beene with mee surelie thou hadst sent mee avvay emptie where it is further to be marked that when Laban sware by the God of Abraham and the God of Nahor Iacob sware by the feare of his father Isaac that is by that God which his father feared that is worshipped and served It implieth thus much that the strength of Israell is a dreadfull God clothed with vnspeakeable maiesty as with a garment the glory of his face shining brighter than al the lights of heaven in their beauty yea the beholding of his countenance to a mortall man present death the Angels tremble the heavens melt the mountaines smoake the sea slieth backe the rivers are dried vp the fish rot the earth fainteth at the sight thereof therfore we ought not approach his grouÌ„d with our shooes on our feet with sensual base cogitations nor sit at his feast when the breade of his fearful word is broken without our wedding garment nor enter his house of praier with the sacrifice of fooles nor come to his holy mysteries with vnwasht handes or harts not
because it is saide for the further confirmation of this iudgement that the men feared and the men knewe that he fled from the presence of the Lorde who in the whole course of the scripture vnto this place were not tearmed by the name of men but Marriners For when is a better time for man to be laide forth in the colours of his infirmity and frailtie theÌ„ when God hath beene declared in the brightnesse of his glorie whether it be viri or homines the sexe or the generation men as they are distinguished from vvomen or men as they are distinguished from other creatures wee neede not curiouslie enquire The original word lieth to both The former of these two names wherby the male kinde is notified Lactantius thus deduceth Vir itaque nominatus est quòd maior in eo vis est quà m in foemina hinc virtus nomen accepit The man is called Vir in the Latine because there is greater strength in him than in the woman and herehence vertue or virilitie tooke the name Whereas the woman on the other side by Varroes interpretation is called Mulier quasi mollier of nicenesse and tendernesse one letter being changed another taken away But what is the stoutest courage of man mascula virtus the manliest prowesse vpon the earth when it hath girded vp her loynes with streÌ„gth and deckt it selfe with greatest glory where the fortitude of God is set against it How is it possible that pitchers should not breake and fall asunder being fashioned of clay if ever they come to encounter the brasse of his vnspeakeable maiesty The lyon hath roared saith the Prophet shall not the beastes of the forrest be afraide The Lorde hath thundred in the heighth the fame of his vvonderfull workes hath sounded abroade shall not man hide himselfe if the latter name be ment by the worde the whole kinde and generation including male and female both then is the glory of man much more stained and his aspiring affections brought downe to the dust of the earth For as the same Lactantius deriveth it Homo nuncupatus est quod sit factus ex humo he is therefore called man with the Latines because the grounde vnder his feete was his foundation According to the sentence of the Psalme He knoweth whereof we be made he remembreth that we are but dust The scriptures acquainted with the pride and hautines of mandinde hange even talents of lead at the heeles thereof to holde it downe least it should climbe into the sides of the North and set a throne by the most high God In the eighth Psalme which is a circular Psalme ending as it did beginne O Lord our Lord how excellent is thy name in all the worlde that whithersoever we turne our eies vpwardes or downewardes we may see our selues beset with his glory rounde about how doth the prophet abase and discountenance the nature and whole race of man As may appeare by his disdeignefull and derogatory interrogation what is man that thou art mindefull of him and the sonne of man that thou regardest him In the ninth Psalme Rise Lord let not man haue the vpper hand let the nations be iudged in thy sight put them in feare O Lord that the heathen may knowe themselues to be but men Further in the tenth Psalme Thou iudgest the fatherlesse and the poore that the man of the earth doe no more violence The Psalmes as they go in order so me thinkes they grow in streÌ„gth each hath a weightier force to throw downe our presumption 1. we are men the sons of men to shew our descent propagation 2. men in our owne knowledge to shew that conscience experience of infirmity doth convict vs 3. men of the earth to shew our original matter wherof we are framed in the 22. Psal. he addeth more disgrace for either in his owne name regarding the misery and contempt wherin he was held or in the person of Christ whose figure he was as if it were a robbery for him to take vpon him the nature of man he falleth he falleth to a lower stile At â—go sum vermis non vir But I am a worme and no man For as corruption is the father of all flesh so are the wormes his brethren and sisters according to the olde verse First man next wormes then stinch and lothsomnes Thus man to no man alter's by chandges Abraham the father of the faithfull Gen. 18. sifteth himselfe into the coursest branne that can bee and resolveth his nature into the elementes whereof it first rose Beholde I haue begunne to speake to my Lord being dust and ashes And if any of the children of Abraham vvho succeede him in the faith or any of the children of Adam who succeede him in the flesh thinketh otherwise let him know that there is a three-folde corde twisted by the finger of God that shall tie him to his first originall though he contend till his heart breake O earth earth earth heare the vvorde of the Lord that is earth by creation earth by continuance earth by resolution Thou camest earth thou remaynest earth and to earth thou must returne Thus they are rightly matched I meane not for equality but for opposition the eternity of God and the mutabilitie of man the terrour of God and the fearefulnesse of man the name of God and the name of man having at no other time so iust an occasion to remember himselfe to be but man as when the honour of the most high is laide before him The warning serveth for vs all to consider vvhat vve are both by name and nature vnable to resist God For who wil set the briers and the thornes in contention against him Who ever hardened himselfe against the Lord and hath prospered Bernard in his bookes of consideration to Eugenius adviseth him to consider no lesse Avvay vvith thy mantles and coverings pull of thy apron of fig-leaues wipe out the parget of thy flitting honours and take a naked view of thy naked selfe howe naked thou camest from thy mothers wombe Which was in effect that vvhich Simonides sang to Pausanias and a page every morning to Philip of Macedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember that thou art a man For in remembring this thou remembrest all wretchednes And they saide vnto him why hast thou done this Ierome thinketh it no increpation but a simple interrogation of men desirous to knowe why a servant woulde attempt to runne from his Lorde a man from God What is the mysterie of this dealing vvhat sense hadst thou to forsake thine owne country and seeke forraine nations Others take it to bee rather an admiration than an interrogation that such a man as Ionas knowing that God is omnipotent all eie to beholde him all foote to follow him all hand to smite him in all places should offer notwithstanding to flie from his presence
author therof commendeth the fact of Razis who being beset by Nicanor â—ounde aboute and having no meanes to escape fell on his owne sword and missing his stroke ranne to a wall to breake his necke and yet his life being whole within him ranne through the people and gate to the top of a rocke and when his bloud was spent gushing out from him like a founteine hee tooke out his bowels with both his handes and threw them vpon the people calling vpon the Lord of life and spirit that hee woulde restore them againe vnto him and so he died This the story commendeth for a manfull and valiant act Aquinas thinketh otherwise There are some saith he that haue killed themselues to avoide troubles and vexations of which number was Razis thinking they doe manfully which notwithstanding is not true fortitude but rather a certaine effoâ—minatenesse of minde not able to endure their crosses I will pronounce nothing rashlye The mercy of God may come inter pontem fontem as the proverbe is betweene the bridge and the brooke inter gladium iugulum betweene the sworde and a mans throate and the laste wordes of Razis testifie his petion to the father of life and spirit that his bowelles might be restored him But excepting that conclusion what difference I pray you betweene him and Cato of whome Seneca writeth at large that the last night hee lived hee red Plato his bookes as Cleombrotus did and taking his sworde in his hand said fortune thou hast done nothing in withstanding all my endevours I haue not hitherto fought for mine owne liberty but for the liberty of my countrey neither haue I dealt so vnmoueably to liue free my selfe but that I might liue amongst free men now because the affaires of man-kinde are irrecoverable let Cato bee horne to rest so he stabbed his body and when his wound was bounde vp by the physitians having lesse bloud lesse strength than before yet the same courage and novve not angry againste Caesar alone but against his owne person hee tumbleth his handes in his wound and sendeth not forth by leasure so properly as by violence eiecteth his generous spirit skorning and disdeigning that any higher power should commaunde him Both these you heare betake themselues to a desperate refuge the pointe of the sworde Razis to avoide Nicanor Cato Caesar both alleadge the good of their countrey not their private estates both are impatient of the misery to come the reproach and disgrace that captivity might bring vpon them both misse their fatall strokes both are implacably bent to proceede in their voluntary homicides both tosse and embrue their handes in their owne bowelles and as the one reposeth himselfe vpon Gods goodnesse so the other was not without hope of rest when hee cried Cato deducatur in tutum let Cato goe to a quiet place both are commended for their valiant death But it is certaine that Cato died through impatience of minde Occîdit enim se ne diceretur Caesar me servavit For hee killed himselfe that it might not bee said Caesar hath saved me and Seneca affirmeth as much that it might not bee happy to any other man either to kill or to preserue Cato Valerius Maximus reporteth the wordes of Caesar when hee found him dead Cato I envie thy glory for thou enviedst mine It was a candle before the deade and as messes of meate set vpon a graue but a trueth which an other told him thou shouldest haue red and vnderstoode Plato otherwise If thou haddest well considered what Plato vvrote thou mightest haue founde reasons sufficient to haue staied so vnnaturall a fact 1. that God is angry with such as a Lorde with his bondmen that slay themselues 2. that the relinquisher of his owne life is more to be punished then a reneger of his service in warre And therefore there is no doubt but the fact of Razis also must haue very favourable interpretation if it bee any way excused Albeit Seneca in the place before alleadged commended the dying of Cato in some sorte yet it is not amisse to consider with what golden sentences hee endeth that Epistle It is a ridiculous thing through wearisomenesse of life to runne to death when by the kinde of life thou hast so handled the matter that thou art driven to runne vnto it Againe so greate is the folly or rather the madnesse of men that some for the feare of death are enforced to death Hee addeth singular preceptes A wise and a valiant man must not flie but goe from life and aboue all thinges that affection must bee shunned vvhich hath taken holde vpon many a longing and lustfulnesse of dying Hee vvoulde haue vs prepared both waies neither to loue nor to hate this life too much and some times to finish it when reason calleth vs foorth but not with a fease and impotent forwardnesse His counsell certainelye agreeth vvith divinitie For our Saviour exhorted his disciples If they persecute you in one citie flie into another Notvvithstanding hee had vvarned them vvhosoever will finde his life and not forsake it vvhen the time and cause require him to laye it dovvne that man should lose it Which lawe and precept of Christ by the iudgement of Gregory Nazianzene compelleth no man to offer himselfe vvilfullye to death or to yeelde his throate to him that seeketh it least through a desire vvee haue to please GOD in povvring foorth our bloude vvee either compell our neighbour to breake that commaundement Thou shalt not kill or seeke to purchase and procure our owne deathes but vvhen the time calleth vs to the combate then vvee must cheerefully stande foorth So saieth Ierome vpon these woordes of Ionas Non est nostrûm mortem arripere sed illatam ab alijs libenter excipere It is not for vs to catch after death but when it is offered by others then willingly to receiue it Seneca in his eighth booke of controversies setteth downe a lawe against fellones of themselues and debateth it both waies The lawe is vvhosoever murthereth himselfe let him bee cast forth without buriall The declaration on the one side in defence of the felon is made to say somthing for fashion sake Be angry with the murtherer but pittie him that is murthered I aske not that it may be honour for him thus to die but that no daunger They are as cruell that hinder those that are willing to die as others that kill them when they are willing to liue But on the other parte vvhat vehemency and eagernesse doth hee vse It is a shamefull parte that any handes shoulde bee founde to burie him whome his owne handes haue slaine Hee vvoulde haue attempted any thinge that coulde finde in his hearte to kill himselfe No doubte hee had greate crimes in his conscience that draue him so speedilie to his ende and this amongest the rest is one that vvee cannot proceede against him as against other malefactours by course
thy walles wee finde but rubbell nay wee finde not the grounde wherein thy walles haue stoode wee looke for Greece in Greece wee search for her cities and finde nothing saue their carkasses and ruinated fragmentes It is a paradoxe in common reason hardly to bee prooved but that experience findeth it true Brethren kinsmen or friendes when they fall to enmity their hatred is greater than betwixte mortall foes according to the prophecie of Christ Inimici viri domestici eius a mans enimies indeede and to purpose to worke him most harme shall bee they of his owne house Of all the vialles of the wrath of God powred dovvne vpon sinners it is one of the sorest vvhen a man is fed with his ovvne flesh and drunken with his owne bloude as with sweete wine that is taketh pleasure in nothing more than in the overthrow and extirpation of his owne seede Non nisi quaesitum cognatâ caede cruorem Illicitumque bibit careth not for any bloude but that which is drawne from the sides of his brethren and kinsmen Tacitus noteth no lesse than I speake of betweene Segestes and Ariminius the one the father the other the sonne in law both hatefully and hostilely bent That which bounde them togither in loue vvhilst they vvere at concorde put them further at variance being once enimies VVhat more eager and bitter contention hath euer beene betweene Christian and Saracen than betweene Christian and Christian we are brethren I confesse one to the other fratres vterini brethren from the wombe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having one father in heavē and one mother vpon earth but it is fallen out vpon vs vvhich Iacob pronounced vpon Simeon and Levi vvee are brethren in evill they in their wrath slewe a man and in their selfe-will digged downe a wall and therefore their rage was accursed Can we escape a curse that haue slaine a man and a man digged downe a wall and a wal betraied a kingdome a kingdome laid opē the vineyard for the wild boar givē the soule of the turtle to the beast resigned vp many sanctified dominions wherein the scepter of Christ was acknowledged to capital and deadly enimies by our mutual intestine seditions I can better shewe you the malignity of the disease than prescribe the remedy But vvhere brethren kinsmen confederates contende togither what parte gayneth the vanquished and the victorers maie both beshrewe themselues They may fighte and embrue their handes in bloude and get the honour of the daie but they vvill haue little list to triumph at night Iocasta tolde her two sons rather her firebrands as Hecuba foresaw of Paris agreeing togither like fire water that whosoeuer conquered the other he would neither make shew nor beare signe of the conquest O pray for the peace of Ierusalē they shall prosper and speede right happilie that wish her prosperity Pray not for the peace of Edom whilst it is Edom pray not for the peace of Babylon whilst it continueth Babylon so long as they cry against Sion dovvne vvith it downe with it euen to the grounde the Lord returne it seven-folde into their bosome But pray to the prince of peace whose blessing and gift peace is that if ever we fight by moving either hand or pen vvee may fight against Edom Babylon Ammon Aram as Ioab and Abisai did those that are without but evermore desire procure ensue the peace of Ierusalem Thus far of the kindnes shewed by the marriners vnto Ionas who though they were but men strange vnknown vnto him yet vpon that knowledge of God which he had instilled into their mindes by his preaching they endevoured what they could to saue his life How sped their labours But they could not for the sea wrought c. I remit you for instructiō her-hence to the 11. ver where you haue most of these very words It shall stand more durable than the firmament of heauen which the king of Babylon testified of God Daniel 4. According to his will hee vvorketh in the army of heauen in the inhabitantes of the earth no man can staye his hand or say vnto him what doest thou he pronoūceth as much of himselfe Esay 46. My counsell shall stand I will do whatsoeuer I will The earnestnes improbity of mans labor nothing availeth if God be against it It is but the labour of Sisyphus labouring in the fire ploughing vpon the rockes as the mouth of God speaketh according to his word in Malachy They shall build but I will pull downe The vigour of the wordes once againe giueth this counsel vnto vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to contēd or wrastle with the power of God which is as if a flie should oppose her force against a bulwarke They preach doctrine of sufferance patience at the will of God Quod ferendū est feras that which thou must beare of necessity beare with good contentment of minde Hee is an vnmeete souldiour that followeth his generall with groning Thou canst not striue vvith thy maker thou canst not adde to the stature of thy body nor chaunge one haire of thy head from the colour which God gaue it It is not thy rising early that can make thee rich nor barring the gates of thy citty that can make thee safe much lesse canst thou ransome thy life nor the life of thy brother from the hand of God thou must perforce let that alone for ever A league with all the elementes of the world with the beastes of the field stones in the streete with death hell themselues is vnable to secure thee Therefore whatsoever befall thee in thy body goods children or beasts enter into thy chamber bee secret still let the right hand of the Lord of hostes haue the preheminence This was the reason I conceiue that after those last words cast me into the sea though the men stroue with their ores cried to the Lord in the next verse yet there is no mention made either of deed or word added by Ionas For what shoulde he doe when the countenance of the Lord was against him but run the race set before his eies with patience fal to another meditatiō than before he had that although he were throwen into the sea yet God was the Lord both of the lād the waters whether he sunke or swam lived or died he was that Lords Impatientiae natales in ipso diabolo deprehendo I finde that impatience was borne of the devil saith Tertullian to him let vs leaue this plant which the hand of the Lord never planted to his mal-contented impes with whōe there is nothing so rife as banning blaspheming bitter and swelling speech against the highest power of heauen if ever they bee crost or wrung with the least tribulation They never learned how the linkes of that heauēly chaine are fastened one to the other that tribulation bringeth patience patience
arme thee vvhen thou commest home to thine house let prayer meete thee Receaue not thy meate without thankes-giuing take not thy cuppe without blessing pray for the sinne of thine owne soule and offer a sacrifice for thy sonnes and daughters vvhen thou lyest downe couch thy selfe in the mercies of GOD when thou arisest vp walke with the staffe of his providence In this prayer of the Marriners there are many notable specialities First it is common the vvorke of the whole multitude In the fifte verse there was mention of praiers I graunt but there it is saide Invocârunt quisque Deum suum though all praied yet all aparte to their proper Gods Secondly feruent they cryed in their praier It is not a formall seruice the sound of their lippes and the sighes of their soules are seâ—t with an earnest message to the eares of God Thirdly discreete they pray not to their idols as before but to the Lorde of hostes Fourthly vocall and publique there vvas a forme and tenour of supplication which their lips pronounced they saide Fiftly humble they come with the tearme phrase of obsecration we beseech thee O Lord. Sixtly importunate as appeareth by their ingemination vve beseech thee we beseech thee Seventhly seasonable and pertinent applyed to the thing then in hand to be executed bring not vpon vs innocent bloud Eightly reasonable and iust standing vpon a good ground fitted to the will and pleasure of the Almighty for thou Lord hast done as it pleased thee We are vvilled Matthew the sixt to enter into our chambers and shutte the doores and praie to our father in secret and our father that seeth in secret shall openly revvarde it because it was the fashion of hypocrites to stand and pray in the synagogues and in the corners of the streetes to be seene of men Our Saviour neuer meant therby to coÌ„demne prayers in synagogues either standing or kneeling or praiers in the corners of the streets or in the height of the market places or vpon the house toppes in the sight both of men and Angels but only to exclude the affected ostentation of men-pleasing hypocrites vvho prayed to a wicked ende not to obtaine but only to bee seene of men Enter into thy chamber and pray go into the temple and pray commune with thine owne heart commune with the multitude both are good And that we may know that we are not stinted in our praiers onlie to our selues and our private families as the Athenians woulde offer sacrifice but only for their owne citty and theâ—r neighbours of Chios our Saviour hath taught vs the contrary in that absolute forme of his vvilling vs to say Our father vvhich art in heaeuen as if we al came from one wombe and vvhosoeuer spake pleaded the cause of the rest of his brethren Not that we may not say a sunder and in private My father as Thomas saide my God and my Lorde but as there is a time for the one so we must not omit the other in due season It is a principle both of nature and pollicie Vis vnita foâ—tior Strength vnited receiueth more strength it holdeth likewise in divinity If the prayer of one righteous person availeth much the praier of many righteous shall availe more If the Syrophoenician obtained for her daughter the sute shee made much more shall the Church and congregation of Christ obtaine for her children If vvhere two or three bee gathered togither in his name he is in the midst of them much rather in the midst of a people in the midst of thousandes in whom there is anima vna cor vnum one soule one hart one tongue as if they were all but one man Lorde heale the sores of our lande in this point and as it is thy worke alone that those who dwell togither in one house shall be of one minde so magnifie this worke amongst vs that the children of this Realme which flie from our Churches and oratories as Iohn from the bathe wherein Cerinthus was rending and tearing the soule of this countrey into two peeces dividing the voice and language thereof in their praiers to GOD Elias and his companye praying in one place and vvith one stile O Lorde GOD of Abraham and they in an other O Baal heare vs for so they doe in effect when they pray to such as heare them not some calling for fire to consume the sacrifice and some for water to consume the fire some praying for the life of Deborah the Queene of this land and some for the life of Iabin the king of Spaine thus mingling and confounding the eares of the Lorde vvith opposite petitions from crossing contrary affections that at length they may consider from whence they are fallen and severed both from the vnitie of this publique body of ours wherein they haue their maintenance and if they take not heed of that mystical body of their Lord and Redeemer Christ Iesus 2. They cryed It is a condition which Iames requireth the praier of the iust if it be fervent Else even the praiers of the iust if they be perfunctory and colde rather of custome than of devotion and piety they profit not but to condemnation Cursed bee hee that doeth the worke of the Lorde negligentlie praier is a vvorke of his The LORD is neare vnto all them that call vpon him faithfully not formally He giveth both aquam sitim the benefite and the grace to desire thirste after it VVee heare not our ovvne praiers I meane not for wante of sounde and much babbling but for vvante of invvarde desire the voice of our spirite is softe and submisse and dyeth in the aire before it ascendeth into the presence of GOD and shall vvee thinke that GOD will heare vs Our bodies happily in the Church our mindes vvithout our tongue vttereth praiers our hearte thinketh on vsuries wee bowe the knees of our flesh but not the knees of our heartes Hee that knewe in his soule that praier from feinedlippes and a fase heart vvoulde returne emptie into his bosome that sent it vp but a broken and contrite spirite the Lorde vvoulde not despise neuer preassed into the courtes of his GOD but the inwardest and deepest affections of his minde vvere giuen in sacrifice Every nighte vvasht hee his bed and watered his couch vvith teares hee in the night time when others slepte and tooke their naturall recreation yea there was not a night that escaped without taske and it washt not his plantes alone but the very pâ—llet and couch which he lodged vpon So richly was his soule watered with the dewe of heauen that it ministred continually both fountaines to his eies and a fluent expedition to his tongue to commende his praiers We may learne to be zealous in our praiers euen of those woodden priestes 1. King 18. of whome it is written that they called vpon the name of Baal from morning till noone and when
they had no answere they cried lowde nay they cut themselues with kniues and launcers till the bloude flowed out so they prayed not only in teares but in bloud that they might be heard I would the children of the lighte vvere as zealous in their generations But rather let them receiue their lighte and directions for the framing of this holie exercise from the sunne of righteousnesse of vvhome the Apostle vvitnesseth that in the daies of his flesh hee offered vp praiers and supplications with strong crying and teares vnto him that vvas able to helpe him And the gospel further declareth not only that he kneeled at the naming of whose name all knees haue bowed both in heauen and earth and vnder the earth but that hee fell vpon the grounde the foote-stoole of his owne maiesty and laie vpon his face which never Angell behelde without reverence and when he had praied before he praied more earnestly as the scripture recordeth hee once praied and departed and a second time departed and yet a third time and departed evermore vsing the same petition his praier ascended by degrees like incense and perfume and not only his lips went but his agony and contention within was so vehement that an angell was sent from heaven to comfort him and whereas the Priestes of Baal vsed art to make them bleede cutting their flesh with launcers and kniues to that purpose he with the trouble of his soule swet a naturall or rather vnnaturall sweat like dâ—oppes of bloude trickling downe to the earth Wee when wee goe to praier as if our soules and tongues were straungers the one not weeting what the other doth the lippes babbling without and the hearte not pricked with any inwarde compunction honouring GOD with our mouthes and our spirites farre from him deserue to bee answered as hee answered the Iewes Esay 1. When you stretch foorth your handes I will hide mine eies from you and though you make many praiers I will not heare you The reason is there your hâ—ndes are full of bloud the reason to vs may be your heartes bleede not you call me Lord Lord but meane it not the alter is without fire praier without heate wordes without intention gesture of the body without the consent of the inwarde man They cried vnto the Lord. It is not lesse then a miracle that men so newely endued with the knowledge of God can so presently renounce their ancient idolles which they had ever served and within but few minutes of time most religiously adored they call vpon Iehovah that hidden and fearefull name which earst they had not knowne and neither the accustomed maner of their countries nor colour of antiquity nor want of experience in another Lorde nor the simple narration of one singular prophet nor any the like motions can holde them in awe of their former imaginary GODS and keepe them from invocation of the Lorde of hostes No reason can bee yeelded but this The winde bloweth where it lifteth and the spirite breatheth where it will and the mercy of God softneth vvhere his pleasure is It is a gifte from him alone who giveth the new hart and putteth the new spirit within a man who taketh the stony hart from him and giveth him an hearte of flesh in steede thereof who of the stones by the bankes of Iordan saith Iohn Baptist is able to raise vp children to Abraham daily doth raise vp children to himselfe to do him worship and service of those that were hardned in idolatry before like flintes in the streetes Turne vs O Lord and we shall be turned wash vs with cleane water and we shall be cleansed renue vs as the eagle her daies and we shall be renued gather thy chosen flocke from the mountaines and desertes wheâ—n they stray to fulfill thy fold and we shall be gathered say thou wilt sweepe thy house and finde thy groat and we shall be found Nature cannot make a newe birth entring into our mothers wombe againe is vnable to worke it the gold of Sheba and Seba cannot purchase it No man commeth to the sonne vnlesse the father drawe him and if the father haue once given him into his handes all the devils in hell cannot pull him out againe I make it the wisedome of him that praieth to levell his heart and affections at the very right center and marke of praier which is God alone hee is the sanctuary to whome we must flie the periode and scope in whome our requestes must end Praier and faith if the Apostle deceiue vs not must kisse each other howe shall they call on him in whome they haue not beleeved faith is the ground of praier First we beleeue and then speake so was the order of David Doe wee my brethren beleeue in Angels for that is the Apostles phrase howe shall they call on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whome or vpon whome they haue not beleeved We beleeue that there are Angels which the Sadduces denied And if an Angell should come from heaven vnto vs with a message from God as he came to Mary and others we would beleeue Angels that is giue credence vnto them as they did But if we beleeue in Angels we forget their place of ministration which they are apointed vnto and make them our Gods Much lesse beleeue we in the sonnes of men which are lesse than Angels Therefore the gleaning of these Marriners is more worth than the whole vintage of Rome who in a moment of time haue gathered more knowledge howe to informe their praiers aright than they in the decourse of many continued generations These pray to Iehovah the true subsisting God they not only to God but to Angels and men and stockes and stones and metalles and papers and I knowe not what It may be a challenge sufficient vnto them all to say no more that in so many praiers of both auncient and righteous patriarkes prophets Iudges kings registred in the booke of GOD and in an hundreth and fiftie Psalmes an hundreth whereof at least are praiers and supplications and in all the devout requestes that the Apostles of Christ and other his disciples sent into heaven if they take the pen of a writer and note from the beginning of Genesis to the end of the Revelation they cannot finde one directed to Cherub or Seraphin Gabriel or Raphael Abraham or Moses or Iohn Baptist after his death or any other creature in heaven or earth saue only to the Lord and his annointed Haue these all erred Even so will we and more sweete shall our errour be vnto vs with these of whome we make no question but that they are bounde vp in the bundell of life with the congregation of first-borne than a newe and recent devise of praier obtruded vnto vs by those who falsly suppose themselues to bee the pillers and staies of Gods militant church The 86. Psal. to giue you a little portion of foode to ruminate vpon as some
were willing to dwell therevpon O Absalon O my sonne Absalon O Absalon my sonne my sonne was the mourning of David when hee heard of the death of Absalon as if his soule had beene tied to the name and memory of his sonne and his tongue had forgotten all other speech saue only to pronounce Absalon It sheweth what loue our Saviour bare to the holy city in that he repeated his sorrowes over it O Ierusalem Ierusalem as if hee had made a vowe with David If I forget Ierusalem let my right hand forget her cunning or rather my tongue her moving I caÌ„not leaue thee at the first naming thou art deeper in my hart therefore I say Ierusalem and againe Ierusalem I ever regarded thy welfare with vndoubted compassion The marâ—iners import no lesse in repeating their request we beseech thee O Lord and once againe we beseech thee pardon our importunate out-cries our heartes are fixed yea our heartes are fixed our soules are athirst for thy loving kindnes wee will giue thee no rest till thou receivest our praiers The longer AbrahaÌ„ talked with God Gen. 18. the more he gained Hee brought him from the whole number to fiftie and from fiftie to ten before he lefte him Behold I haue begunne to speake vnto my Lorde and am but dust and ashes let not my Lorde be angry and I will speake againe and once more I haue begun to speake and once more let not my Lord be offended Once more and againe you see are able to send away cloudes of fire and brimstone And so far was it of that God was angry with his instant request that he gaue him both a patient eare and a gracious answere If ten be found there I will not destroy it It pleaseth the eares of his maiesty right well to bee long intreated his nature is never so truely aimed at as when vvee persvvade our selues that our impatience in praier can never offende his patience He that hath twise and ten times togither ingeminated the riches of his mercy as Exod. 34. The Lord the Lord is mercifull gracious slowe to anger abundant in goodnes truth reseruing mercy for thousands forgiving iniquity sin transgressioÌ„ What did he meane therby but that twise and ten times togither we should cry for his mercy Wee beseech thee O Lorde vvee beseech thee A woman of Canaan in the gospell calleth vpon our Saviour Have mercie vpon mee O Lord thou sonne of David my daughter is miserably vexed with a devill hee answered her not one worde It appeareth that shee called still because his disciples said Sende her away for shee crieth after vs Then hee vvas not sent but to the lost sheepe of the house of Israell yet shee came and vvorshipped him saying Lorde helpe mee hee aunswereth It is not meete to take the childrens breade and cast it to vvhelpes Shee replyed vpon him Truth Lorde but the vvhelpes eate of the crummes that fall from their masters table Then Iesus answered and said vnto her O woman great is thy faith Shee fastened vpon Christ with her praiers as the vvoman of Shunem vpon Elisha with her handes Shee caught him by the feete and saide vnto him As the Lorde liueth and as thy soule liueth I vvill not leaue thee Consider what discouragements her poore soule digested 1. shee was not aunswered by Christ 2. shee had backe-friends of his disciples 3. she was none of the lost sheepe 4. shee was a whelpe yet in the ende shee obtained both a cure for her daughters infirmity and a commendation for her owne faith Shee wrought a miracle by the force of her praiers shee made both the deafe to heare and the dumbe to speake she cried to the eares and tongue of her redeemer Ephata Bee yee opened heare and aunswere my petition fullfill my request Non importunus nec impudenses c. It is not a sawcie nor shamelesse part in thee to aske remission of thy sinnes at Gods handes without ceasing thou giuest him occasion to doe a memorable acte conveniente to his nature glorious to his holy name That which man giueth hee looseth and dispossesseth himselfe of it is not so with God thou art not the better God the worse thou the richer God the poorer for his giftes Open thy mouth wide and he will fill it enlarge thy belly and he will satisfie thee Fons vincit Sitientem The fountaine and source of his goodnes is aboue the desire and thirst of thy necessities If you observed it in the last historie The disciples of â—hrist thought it an impudent parte that the Syrophoenissian cryed after them Sende her avvaye Did Christe so accounte it or woulde he dismisse her Doubtlesse it ioyed his hearte to suspende her desâ—res in expectation and consequentlye to extende them to holde her long in his companye hee saide to himselfe I am vvell pleased that shee cryeth after mee it delighted his eares to heare her redoubled obsecrations more than the instrumentes of David coulde haue done it gaue him matter to vvorke vpon it tried a faith it vvanne a soule it occasioned a miracle Bernard to this purpose noteth of the spouse in the Canticles beginning her suite and woing of Christ so rudely as shee doeth let him kisse mee with the kisses of his mouth though to entreate a greate fauour of a greate Lorde shee vseth no flattery vnto him shee seeketh no meanes shee goeth not about by driftes and circumlocutions shee maketh no preamble shee worketh no benevolence but from the abundance of her heart sodainely breaketh forth Nudè frontesque satis Barelie and boldelie enough let him kisse mee vvith a kisse of his lippes The parables in Sainte Luke the one of a friende called vp at midnight the other of a wicked iudge instruct vs thus much that vnlesse vvee holde a meaner opinion of God than of a common vulgar friend which were too base to conceiue or a more vnrighteous iudgment of him than of the most vnrighteous iudge than which what can bee thought more blasphemous vvee shoulde not distrust the successe of our praiers but that improbitie and importunitie at the least would draw him to audience It was midnight with these marriners when they called at the gates of God the friende and louer of the soules of men the vnseasonablest and deadest time in the iudgement of humane reason They called for more than loaues the reliefe and succour of their liues more deare vnto them than any sustenaunce Their friende Nay their enemy vvas at hande and the last enemie of mankinde The gates seemed to be shut all hope of deliverance wel nigh past the children were in bedde a sleepe vaine was the helpe of man their arme was weake and their ores vnprofitable Angels and Saintes could not helpe them yet they knocked at the gates of their friend once We beseech thee O Lord and because he denied them the first time they knocked againe We beseech thee O Lord and I doubt not
but they continued knocking till in the ende he arose and granted them their hartes requests The nexte condition of their praier was that it was properly and pertinentlie applyed to their present feare Let vs not perish for this mans life c. It was written in their heartes which others might haue red in the Psalmes of David Touch not mine anointed and doe my prophets no harme They thought that Prophets were iewelles and pearles vnto God and that the marring of one such woulde severely bee required Hence come their teares this is the thorne that pricketh them feare to offende in hurting an harmelesse man togither with that stinge and venime which sinne leaueth behinde it they knowe it will call for vengeaunce and though it passe the hande and the eye speeding it selfe in the seeming of him that doeth it into the lande of forgetfulnesse as it shoulde neuer bee thought vpon yet the Lorde will fetch it backe againe and set it before the face of the sinner and lay it as freshly to his charge as if hee vvere then in the act and perpetration thereof These bee the sores wherevvith they smarte daunger of their owne liues if they assaulte the life of Ionas and watchfulnesse of the iustice of GOD in taking account of forepassed sinnes To these they applie the medicines VVe know the order of thy Courte and iudgement seate to exacte life for life therefore let not vs perish for this mans life wee knowe that no sinne can escape thy dreadfull hande therefore if we happe to offende in spilling innocente bloude laie not our iniquitie vpon vs blotte it out of thy booke let it passe as a morning dewe before the sunne and not be imputed In disposing our praiers to God vve must as the Scribe in the gospell bringe forth of our treasures thinges olde and nevve For the blessings of God in generall there may bee generall thankes-givings for sinnes in generall generall confessions auncient and vsuall formes of prayer for auncient and vsuall occurrences Wee may take vnto vs wordes as the Prophet speaketh and say vnto the Lorde at all times Take away all iniquitie and receaue vs graciously so vvill wee render the calues of our lippes But as the matter of Gods iudgments and our dangers is varied so must we accordingly vary our praiers In the time of a plague wee must make of our praiers a particular Mâ—thridate against the plague acknowledging the hand of God that inflicted it knowing that the cause and originall thereof is not so much infection in the aire as rottenesse and corruption within our owne bones beseeching his maiestie as Phinees did that the plague may cease and that hee vvill visite no longer with that kinde of iudgement If the lande bee smitten with leanenesse and skarcity so that the children thereof cry for breade and sowne as they goe in the streetes for vvant of foode wee must pray in another stile that the LORD vvill vouchsafe to heare the heauens againe the heavens may heare the earth the earth the corne the vine and the oyle and these Israell or other his distressed people and that hee vvill visite no longer vvith this kinde of iudgement If the enemy shall saie against vs Come vvee will devour vvee will devoure the name of Sion shall bee no more had in remembraunce wee must turne vnto the Lord with another forme of supplication Spare thy people O Lorde and giue not thine heritage into reproache that the heathen shoulde rule over them vvherefore shoulde they say amongest the people vvhere is novve their God O cease to visite thy servants with this kinde of iudgemente If the heavens be brasse aboue vs and droppe no moisture vpon our fruites or if the spoutes which God hath devided in the aire powre downe too much vpon our heads sometime hee roareth so fearefully with his voice of thunders as who may abide it his lightnings giue shine to the earth and our eies are daseled thereat hee raineth dovvne tempestes and stormes vpon vs haile-stones and coles of fire this is our portion sometimes to drinke still as his plagues are newe so let vs come before him vvith newe songes new intercessions meekely kneeling before the Lorde our maker and falling lowe at his foote-stoole that his hand may be turned backe in these kindes of iudgements Thus did Salomon dedicate and blesse the temple beseeching the Lorde that vvhen the people shoulde pray vnto him accordinge to their sundry needes whether they were troubled vvith the assault of their enimy or vvith wante of raine with famine or mildewe or vvith captivity he would then heare them in heauen and be mercifull vnto them The sickenesse which these marriners suspecte is an issue of bloude which being once opened vvill euer runne and keepe a course if it be not stanched vvith the mercy of God and therefore they call vpon him as that present occasion enforceth them O let vs not perish for this mans life and bring not vpon vs innocent bloud Besides which purpose of theirs in laying their finger vpon the sore that is in suiting of their prayer with the present daunger for the fuller explication of the wordes themselues it may please you to take knowledge of two thinges 1. The proceeding of God in the case of bloudshead life for life deliuered in the former clause Let vs not perish for the soule of this man 2. How the bloud of Ionas in the latter may be called innocent bloud The lawe is generall touching the former Exod. 21. life for life eye for eye tooth for tooth hande for hande foote for foote burning for burning wounde for wounde stripe for stripe It is added Leviticus 24. Breath for breath blemish for blemish Gen. 9. I will require your bould wherein your liues are that is one reason in the nexte wordes vvho so sheadeth mans bloude by man shall his bloude bee shed for in the image of God hath hee made man That is an other reason Our Saviour reciteth the lavve in the gospell Math. 26. vvho so taketh the svvorde shall perish vvith the sworde And that wee may knowe this lavve was neuer repealed wee finde it in the last booke Reuelation 13. If anie leade into captivitie hee shall goe into captivitie if any man kill with a sworde hee must be killed with a a sworde Heere is the patience and the faith of Saintes that is this they beleeue and this they verilie expect to bee perfourmed vpon their enimies So the ordinary rule without question is this He that taketh away the life of man himselfe shall likewise perish Notvvithstanding the maker of the law may and doeth sometimes dispense with his owne lawe Many a one I confesse hath killed his neighbour himselfe not ending his daies in the like manner Be it so yet first he is slaine with a sword of his owne as Golias was he dieth daiely with the stabbing and launcing of his owne hearte and as in that first plague
bowels of compassion as it taketh from vs the name and priviledge of sons so it marketh vs for servantes of the worst condition naughty vngracious seruants for whom is iustly reserued the vvages of Balaam I meane the repayment stipende of everlasting destruction The last commendation in the praier of the marriners is their grouÌ„ding therof vpon the pleasure of God for thou Lord hast done as it pleased thee which soundeth thus We aske thy favour in this respect that we haue not departed froÌ„ the rule of thy wil but followed as neare as wee could the verdit answere of thy heaueÌ„ly oracle The lot hath enformed vs the mouth of the prophet himselfe confirmed vnto vs the coÌ„stant indignation of the sea maketh it past question that thou in thy counsell hast decreed that Ionas shal be cast forth It was a sanctified iudgment in theÌ„ both to acknowledge the finger of God in so casuall an accident thou Lord hast done it withal to assent in secret that the wil pleasure of God is the exactest rule of equity that can be imagined as it pleased thee They gather thus in effect we doe but the will of the Lord therefore more iustly to be pardoned The wisdome of God it selfe in whoÌ„ the deity dwelt bodily was content to forsake his wisdome to be ordered rectified by this squire of his fathers wil father not my wil but thine be fulfilled I know the measure of thy wil is straight shal I be croked perverse in my waies I wil not Bernard demaÌ„deth vpoÌ„ that submission of Christ. O Lord the wil whereof thou speakest Not my wil be done if it were not a good wil how was it thine if good why relinquished forsakeÌ„ he answereth Non oportebat propria praeâ—â—dâ—care communibus Priuate affaires must not hinder publique 't was both the will of Christ it was a good wil wherby he said If it be possible let this cuppe passe but that whereby hee spake otherwise thy will â—e doâ—e was better because it was common not only to the father which gaue his sonne but to the sonne himselfe who was offered because hee would and to vs who hartily desired it The will of a righteous man may misse oâ— the wil of God sometimes and yet be iustified approued before God A child may wish the life of his father whom God hath visited with sicknesseâ— and mindeth not to spare Here haue you the wil of a man against the will of God in some sort Doth he offend herein nay rather should he not offend if nature and duty forgotten he wisht otherwise for whatsoever the secret wil of God hath decreed yet by his open and revealed will parentes must bee honoured and their life and vvell-doinge by prayer commended to the goodnesse of God It is the vvill of GOD permanent and vnchaungeable that Ionas bee cast forth It is the vvill of the marriners to saue Ionas if it may bee Doe they displease God heereby rather they shoulde displease if layinge aparte humanity they bare not compassion to the life of Ionas For howsoeuer his secret will hath determined yet by his open and revealed will the life of man must bee tendered VVho hath ascended into heauen to knowe the counselles of the Lord Therefore it is ever safe to cast the ankers of all our purposes and to staie our vvilles vpon the vvill of God before wee see the event of things to say as our Saviour willed vs Thy will bee done and when it is clearely decided what his pleasure was to ioine with these marriners thou Lorde haste done as it pleased thee vvee acknowledge thy supreme authoritie thou sittest vpon the circles of heauen thou holdest the scepter and ball of the worlde in thy right hande thou art the king and commander of the earâ—h bee it neuer so vnquiet the heartes of kings and subiectes are in thine hand Thou vvoundest healest killest quickenest where thou thinkest good and vvhatsoeuer man purposeth thou disposest as thy pleasure is Others confesse no lesse of the will of GOD than these marriners doe Thou Lorde haste done as it hath pleased thee but vvith another construction For as they confesse the efficacie and power thereof so they deny the equity as if hee helde a tyrannye and governed the worlde not by law but by lust drawing it to obedience not by reason and iustice but by the violent chaine of his vnchangeable purpose so making his will in the moderating of the worlde as immoderate as the vvilles of inordinate princes who having the raines of dominion giuen into their handes if they proclaime not out-right with Nero My authoritye giveth me license to doe all things Hee is a foole that knovveth not vvhat hee may doe yet they say to themselues I am a king vvho dareth call mee to accounte and aske me vvhat doest thou yea vvhat is that God that can deliver out of my handes This kinde of impetuous and maisterlesse vvill the servantes of the servauntes of God mistearmed haue challenged to their chaire at Rome For howsoever they behaved themselues no man might say vnto them Cur ita facis vvhy doest thou so vvhatsoever they enacted Sic volo sic iubeo their will and commaundement was warrant enough Franciscus Zabarella complaineth of those that drewe them into such arrogant errour They haue perswaded the Popes that they can doe all thinges even vvhatsoever pleased them thinges vnlawfull too and that they are more than God Silvester the first in the first councell of Rome prooved it by scripture The highest bishoppe is not iudged of any because it vvritten the disciple is not aboue his maister And shall the sawe boast it selfe against him that mooveth it Esay the tenth Therefore let no man iudge the Poâ—e So was the speech of the Donatistes as Augustine remembreth it vvhen they had nothing to answere sic volumus VVhy For vvho are thou that iudgest another mans seruaunt The Pope giveth another reâ—son Thou art a servaunt a disciple who art thou that iudgest thy Lord Saint Augustines answere shal fit them both both the Donatistes of Africke and the greate Donatist of Rome what else doe all flagitious and lewde men riotous drunkards adulterers shamelesse and dishonest persons theeues extortioners murtherers robbers sorcerers idolaters vvhat else doe they answere the word of truth and rigâ—teousnesse vvhen it reprooveth them but this hoc volo hoc me delectat thus I will doe this delighteth me Now it is most true that the will of God is an absolute praedominant soveraigne vvill vvhere hee vvill hee taketh mercie and vvhere he vvill he hardeneth The ground of their complainte is good though they miss-applie it vvho hath resisted his will and if we go to farre to enquire and examine wee are mette in the way and willed as it were to stande backe O homo tu quis es qui disputas O man vvho art thou that disputest and preassest so boldlie
thou diddest it secretly but I will doe this thinge before all Israell and before the sunne Micheas told Ahab The Lorde hath put a lying spirit in the mouth of all thy prophets and the Lorde hath apointed evill against thee Ieremy to the face of GOD chargeth him Surely thou hast deceived this people and Ierusalem saying you shall have peac◠and behold a sworde And the Lorde in plainer tearmes taketh it vpon him Ezech. 14. If the prophet bee deceived when he hath spoken a thing I the Lorde have deceived him God gave the Gentiles vp Rom. 1. to the desires of their heartes to vncleanenesse to defile their bodies betweene themselves c. into vile affections affections of dishonour dishonesty contumely shame to doe against nature it selfe into a reprobate minde Iulian interpreted al these speeches by Permittere as if then God did it when hee suffered it to be done so did many auncient writers by wordes of the like importance Passus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustine answered him that God doth not only permit then but declare his wrath power therein Iulian replied that they were phrases hyperbolicall that is in some sort exceeding trueth Augustine answered they were proper Iulian replied what needed God deliver them to these lusts wherein they were before it was sufficient to let them sticke fast therein Augustine answered It is one thinge to haue them an other to bee giuen over vnto them the wicked are giuen over to their lustes not only to haue them but to be had that is held and possest of them We have the like specified 2. Thess. 2. God shall sende them operation of deceite that they may beleeve lies I omit a hundreth places of no lesse significance Can there be mightier sinnes committed nay conceaved and comprehended in the minde of man than those I have named than hardnesse of heart the onely rocke to builde all iniquity vpon when one neither is nor can be ashamed than cursed and slanderous speech rayling at the Gods of the earth than adulteries constuprations open shamelesse even in the sight of the sunne lying deceaving sinnes of Sodom vnnaturall lustes in men women not to bee spoken of reprobate sense mighty illusions and such like All which notwithstanding the spirit of the counselles of GOD of whome it is most true that wisedome shall live and die with him vvho neither deceaveth any man neither can bee deceaved hath not forborne largely to speake of and to derive them in some sort from the throne of GOD where iustice it selfe is seated GOD did thus and thus To turne this night into day and to make it appeare vnto you how God shal be iust still and yet both nature and the workers of such thinges abhorred and abominated before him to the bottome of hell consider I beseech you attentively these two thinges First that in all the scriptures to-fore alleaged there is mention made of some precedent iniquity in those vngracious persons whom God so dealeth with deserving and procuring the hand of God thus heavily vpon them Recessurum non deserit antequam deserat God never forsaketh a man that will depart from him before hee forsaketh God plerumque facit ne deserat and often times he worketh so that hee shall not forsake him Hath God hardened Pharaoh Pharaoh hardened himselfe before God hardened Pharaoh by his iust iudgment Pharaoh himselfe by his free will Bad he Shemei curse David gave hee his wives to be defiled by his owne sonne David had deserved both for touching both the wife and life of Vriah VVilled hee a lying spirit to seduce Ahab Ahab would not giue credit to the right spirit and he had sold himselfe to worke all manner of wickednesse in the sight of the Lord. Did he seduce both people and prophets the leaders of the people they had before set vp idolles in their heartes and put a stumbling blocke of iniquitie before their faces Did hee giue over nations to lusts vncleanesse dishonest affections actions against nature reprobate senses the Apostle answereth in Gods behalfe it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recompence of their former errors because they changed the truth of God into a lie worshipped the creature more than the creator turned the glory of an incorruptible God into the image of corruptible mē birds four-footed beasts creeping things And wherfore were they misled with strong illusions but because they received not the love of the truth that they might be saved Now where sinne is plagued with sin as in the pollicie of God wherewith he governeth the world you shall finde it 1000. times then is not peccatum peccatum but iudiciū though sin in nature yet in respect of God not sin but iudgment it changeth the name cōmeth in another nature presenteth it selfe with another face countenance sin of it selfe I must confesse but as it cōmeth from God iustice for it is the repaiment retaliatiō of some former sin Iussisti Domine verè sic est vt omne peccatum sit poena peccantis O Lord thou hast commanded indeed so it is that all sin shall be a punishment to him that committeth it Envy hath much iustice in it though a malicious vniust quality in it selfe for it eateth vp the hart and marrow of her master as he desireth to eate vp another VVhen David gave charge for Shemei let him alone was it to iustifie Shemei in his wickednes No. He acknowledged the scourge of God for his sins in the tonge of Shemei boūd togither not of whip-chord but of the venemous reproches which Shemei cast forth He looked to the iudge frō whome it was iustice not to the instrument rod in the hand of the iudge frō whom it was malice therfore said It may be the Lorde will looke vpon my teares do me good for his cursing this day knowing that by the wisdome of God these bitter waters could easily be made sweete Things that are evil in nature God can handle not in evil maner Hemlocke of it selfe is a pestilent and noxious hearbe Yet the magistrates of Athens pronounce in iudgment that Socrates shall drinke a boule of hemlocke What is iudgement turned into wormewood iustice in to hemlocke is there poisoning destroying of men at a iudgement seate yea and good enough An action evill simply in it selfe may be good by a circumstance the poison is in the hearbe not in the magistrate he commādeth it to be drunken though as a bane to the malefactor to shortē his life yet a preservative of the cōmon wealth for the terror of others a punishment to him that hath poisoned and annoied the welfare thereof as it proceedeth frō the magistrate so leaveth it as it were the name nature of poisō is called iudgmēt The next thing which I wish to be harkened vnto is this that whatsoever God doth in the hardning of Pharaohs hart
doth not onely permitt the false spirit Thou shalt seduce Ahab but giveth encouragement also thou shalt prevaile and addeth a commaundement goe forth and alloweth of the forme of dealing in the matter doe so Now that you may knowe how innocent the Lord is in an action of such preiudice observe the circumstances of the place well 1. The thing intended is that Ahab might fall at Ramoth Gilead Which purpose of God once set is so vnchangeable that if heaven and earth were confederate they can not save the life of Ahab God shall send forth a spirit the spirit deceave prophets prophets entice Ahab Ahab change his apparrell and though Iehoshaphat be the fairer marke yet Iehoshaphat shall escape and one shall draw an arrowe by chance and smite Ahab betwixte his brigandine and hee shall dye at evening hee did so Therefore touching the ende of this businesse it is no iniustice in God to execute iudgement and wrath vpon a famous adversary 2. Concerning the meanes enquiry was made who should entice Ahab because in the nature of God himselfe it was not to entice him 3. That which he doth he doth by a spirit not by himselfe 4. by an evil spirit of his bād retinew who stood before God 1. Iob. 5. The spirit commeth furnished of his owne for vvhen one saide thus another otherwise he profered his service to to entice him 6. When God demaunded of the meanes hee invented the practise by being a false spirit in the mouth of his prophets 7. What were those prophets of Ahab men that were faithlesse of themselues whose guise it was either for rewardes or for favour of the king to say they had dreamed when they had not and the Lorde hath saide when hee never saide it So there is both malice in the spirit and falshood in the prophets before God setteth either hand or hearte to the businesse Therefore what doth the Lord therin he fitteth vpō the throne as the iudge moderator of the whole action hee commādeth the attendance of al the army of heaven on the right hande and on the lefte cleane and vncleane spirites are in subiection to him hee giveth leave to them who without his leave are vnable to doe any thinge thou shalt entice hee giveth the successe which all the kingdome of darkenes coulde not effect if hee woulde hinder it thou shalt prevaile he biddeth goe and they goe runne and they runne to shew that all the creatures of the worlde serue him hee disposeth the course Do so that is doe so and no more than so as much as to say Since thou hast malice to bestowe extende it vpon Ahab rather than Iehoshaphat and falshood to infuse powre it forth vpon the 400. prophets of Ahab rather than vpon Michaeas or any prophet of mine and let the fall of Ahab be at Ramoth Gilead rather than in another place and in this battaile with the king of Aram rather than at another time Thus when the matter is their owne God giveth the fashioning and ordering thereof in some sorte touching the persons time place and other the like particulars But why is it further saide that God put a lying spirit into the mouth of these prophets of Ahab 1. hee did it by way of a punishment to bee avenged of that custome of lying which they were inured vnto aforetime 2. hee did it by his instrument having both life and will to doe hurte not by himselfe 3. he did it in this sense that he staied not the wicked purpose by interposing the aide of his good spirit By this time I thinke it appeareth that in the actions and passions of vnrighteous men there is more to bee deemed of God than his bare permission For doubtlesse hee hath his will therein neither in alluring neither in counselling and much lesse in compellinge thereunto but in ordering and governing them in applying them to better endes than the oftendours are aware of and in ordeining his iust iudgements consequently thereupon Therefore when I say he hath his will therein mistake me not He hath not a will in such sort as if he approved sin chose or desired sin as if he bare appetite liking thereto It is rather voluntas than volitio if I may so speake a wil than a willingnes it is his will by obliquity a side-will vnproper vndirect and in respect not to the sinne it selfe but some other good adioyned vnto it as when a man is put to have his arme or legge cut off for a further benefite hee beareth and beareth it with his will not that he liketh of the dismembring of his body or loosing of a ioynte but that he desireth some other good vvhich hee foreseeth may ensue thereby Thus hee permitted and more hee decreed the treason of Iudas and iniquity of the Ievves against his annointed sonne as you have it confessed by the Apostles Actes the fourth that Herode and Pilate with the Gentiles and people of Israell gathered themselves togither against the holy sonne of GOD Iesus to doe whatsoever his hande and his counsell had determined before to be done God had determined it before not in the favour of their sinne but of our redemption Take away the wickednesse of the prodition of Iudas thou shalt also take away the crosse and passion of Christ if the death of Christ had not beene then neither his resurrection nor anie first begotten from the deade nor anie hope of our resurrection Take avvay the malice of the brethren of Ioseph thou shalt togither kill the dispensation of GOD a fault never to be excused the more vnnaturall because it came from brethren the more vnreasonable because of envie without iust cause the more vnsufferable because they added lying and bound two sinnes togither and it was in likelihoode the hastning of their fathers death Yet Ioseph tolde his brethren when they came into Egypt Grieve not your selves that yee solde mee hither for God sent mee hither for your preservation this they never foresaw neither was it the end of their dispightfull dealing you sent mee not hither but God who hath made mee a father to Pharao and Lorde of his house and ruler throughout all Egypt when you repined that I vvas a brother amongst you and left mee no footing in mine owne fathers house Afterwards when his brethren fell downe at his feet confessed their sin hee answered them feare not am I in steede of God set to execute iudgment When you thought evill against me God disposed it to good that hee might vvorke as it is come to passe this day and save much people alive All the wits in the world cannot better set downe the state of the questiō They thought evill God disposed it to good they to vngorge themselves of that venimous malice which the prosperity of Ioseph conceived from his dreames instilled into their heartes God to preserve them in a famine to come and to save much people
for thou must die and not liue though we turne our faces to the wal pray weepe mourne like a doue beg for life as he did yet if the purpose of God be fixed let vs patiently entertaine it Cur quod necesse est non voluntas occupat Prudentius a Christian prudent Poet spake it That that must be shal be blessed be the name of God let vs not refuse it Let a beast be pulled from his den by force but let a Christian be taken froÌ„ his life with patience For it is not inheritance but debt and he that is the Lord of the spirites of all flesh will as gloriously restore as he will certainely require it Ionas is now at length executed if this had beene done before the sea had beene quiet but the Lord loveth to hold suspend an actioÌ„ for he hath many works in one this amongst the rest that maÌ„ may know that howsoever he be favoured by the intercession respite of time and by other helpes he cannot striue with a mightier nor go to law with his maker but his reckonings and accounts must be made when all is done Adam may runne into thickets and spend the time a while and cover himselfe with leaves and thinke to beguile Gods eie but Adam shall be called forth of his bushes stript of his garments as thinne as spiders webbes and cast out of paradise and haue a sentence of death pronounced and performed to vpon him and his whole linage Doth Sisera thinke by running away to runne from the iudgements of the Lord though there be peace betweene Iabin his master and the house of Heber the Kenite yet that peace shal bee turned into warre hee shall come into the tent of Iahell the wife of Heber and finde the hande of the Lorde as ready to encounter him there as if he had fallen vpon the host of Barake a draught of milke which he beggeth for his comfort shal be his last deadliest draught and insteed of rest to the temples of his head a naile shall be driven into his temples to dispatch his life The Iews may say in the Prophet they vvill ride vpon horses they will flie avvaie vpon the swiftest but their persecutours shall bee swifter than they Others may goe to the mountaines and rockes and say they will lie in the closest but mountaines shal be made as valleyes rocks shall yeeld at the pleasure of God as wax before the sun to open and disclose his enimies Ionas shall haue his leaue to run away on foote with Sisera to ride vpon the swiftest with the Iews to ship himselfe in a vessel lie as close in the shrouds therof as the ribbes wil giue him leaue he shal one while sleepe another draw lots a third discourse now be chid theÌ„ examined afterwards consulted with fairelie entreated hee shal see the losse of all their wares thinke his life may be saved by that losse behold millians of waues broken against the side of the ship and hope that millians more shall passe not touch him he shall haue what friendship helpe the whole company of mariners may afford him either by their praiers or by their advise or by the haÌ„dling of their ores yet the end shal be Ionas must be cast forth This is the wages of sin this is the way of all sinfull flesh When we haue stood long and foughte with the dangers of the world both by land sea when thousandes haue falleÌ„ at our right haÌ„d teÌ„ thousands at our left we haue not fallen wheÌ„ we are coÌ„passed with friends so far forth that we may saie with the woman of ShuneÌ„ I neede not speaking for me either to the king or to the captaine of the host I dwell amongst mine owne people where I may coÌ„mand when we haue walked in the light of the sun our prosperity I meane waxen so great that we haue wanted nothing wheÌ„ we thinke that we are in league with death in covenant with the graue and promise our selues that we shal multiplie our dayes as the sandes by the sea side even when we haue sailes and ores at pleasure that vvee may saie with Antiochus I will not saile in the sea with Ionas but I will saile vpon the mountaines and walke vpon the seas as vpon dry lande yet there must bee a time when all these helpes shal bee frustrated and Ionas shal be cast forth Though wee escape the pit vve shal be taken in the snare Ierom. 48. wee shall flie from a Lyon and a beare shall meete vs or leane our hand vpon a wall and a serpent shall bite vs Amos 5. we maie bee delivered in sixe troubles and the seventh shall dispatch vs him that escapeth from the sworde of Hazâ—ell shall Iehuslaie and him that escapeth from the sword of Iehu shall Elisa slaie 1. Kings 19. As one that shooteth at a marke sometimes is gone and sometimes is shorte sometimes lighteth on the right hand sometimes on the left at leÌ„gth hitteth the marke so death shooteth at noble meÌ„ beyoÌ„d vs at meane men short of vs on the right hand at our friends at our enimies on the left at length hitteth our selues the longer her hande is practised the more certaine it is She was aiming at Adam 900. 30. yeares at last smote him at Methusaleh 969. yeares in the end overthrew him now shee striketh within the compasse of threescore yeares or threescore ten or fourescore at the most sometimes at the first stroke euen in the day of our birth Câ—st them out of my sight saith God to his prophets and let them depart some to captivitie some to the sword some to pestilence some to the water as Pharaoh and the Princes of Egypt soÌ„e to the fire as the king of Edom whose bones were burnt to lime soÌ„e to the bowelles â—awes of the earth as the coÌ„gregation of Abirà Haman to the gallous Iesabel to the dogs Herode to wormes the disobedient Prophet to a lion the sons daughters of Iob to the fall of an house the mothers infantes of Ierusalem to a famine some to a plague some to the edge of the sworde some to a sicknes by the hand of God one crieth my head my head as the Sunamites son another my bowels my bowels as Antiochus another my feete my feete as Asa one complaineth of a palsey another of a burning fever a third of an issue of bloud but whatsoever the meanes be the ordinance of God in the end is this Ionas must be cast forth the ship eased the worlde emptied by degrees new generatioÌ„s successiuely take place If this were remeÌ„bred by vs that as Ionas slept in the sids of the ship we in security so we must both sleep in the dust of the earth as the lot fel vpon Ionas in his time so the lot must fal vpon vs in ours
and vntamed element fometh with rage your selues bee iudges I haue found this perturbation diversly compared by Chrysostome though not to the sea yet to that confused noise vvhich sea-men sometimes make when their heads are most busied with whom there is nothing but tumult much running too and fro large liberall out-cries but no place lefte for philosophy that is wisdome and reason haue no leaue to speake or to giue their iudgement By Evagrius to a shippe sent into the sea where the devill is pilote By the Poets to a troubled springe wherein if you looke and thinke to beholde the image of a man you see no part of his right composition or to that clamorous and disordered behavior which the Priests of Cybele vsed in Creete ringing their basons and playing vpon timbrels all the day long and by incomposed gestures in the open streetes shewing themselues to be nothing lesse than reasonable creatures When anger saith Lactantius is fallen into the minde of man like a sore tempest it raiseth such waues that it changeth the very state of the minde the eies waxe fiery the mouth trembleth the tongue faltereth the teeth gnash the whole countenāce is by course stayned sometimes with rednes sometimes with palenes But it vvas never more rightly fitted than by the spirite of God in this place where it is likened to the fury and rage of the sea I may speake it to the shame of men In the rage and fury of the sea there is more mercie The sea is contented and pacified when Ionas is cast forth wee in the lightest displeasure done vnto vs never satisfied with the punishmēt the damage the dishonour no nor the death of our adversaries hate the quicke pursue the dead as if wee had made that vnchristian and heathnish vow Mine anger with my body shall not die But with thy ghost my ghost shal battel trie Whereas the rule of Lactantius rather shoulde moderate vs Ira mortalium debet esse mortalis The anger of mortall men shoulde bee mortall like themselues Valerius Maximus reporteth Sylla to haue beene such a one of whome it was doubted whether himselfe or his anger were first extinguished These turbulent perturbations of anger hatred and malice as they are never without the tormente of him that vseth thē they boile his hart into brine eate the moisture out of his flesh so there is great presūptiō that the spirit of God resteth not in a soule possessed therewith When God appeared to Elias 1. King 19. lying in the caue of mount Horeb first there passed by him a mighty stronge winde which rent the moūtaines tare the rocks but the Lord was not in the winde after the winde came an earth-quake but the Lord was not in the earth-quake after the earth-quake came fire but the Lord was not in the fire after the fire came a still soft voice therein the Lord was spake Elias came forth and answered Thinke with your selves that these winds earth-quakes fires are our boisterous affectiōs which the presence favour of God avoideth better beseeming bruite beastes in whōe there is no vnderstanding the vnsensible sea which God hath restrained with bars dores thē the childrē of mē endued with reasō Then the men feared the Lord exceedingly I noted in this verse the behaviour of the marriners towardes God occasioned by the event that fell out Surely the rightest vse of Gods mighty wonders is when we take them for wonders when we tremble at the sight of them feare that almighty God whose hands have wrought them Such are the acclamations in the Psalmes This is the Lords doing and it is marveilous in our eies The gracious Lorde hath made his wonderfull workes to be had in remembrance O Lord how gracious are thy workes and thy thoughtes are very deepe an vnwise man knoweth it not and a foole doth not vnder stand this God doth not miracula propter miracula miracles for their owne sakes but for ours not caring so much himselfe to do them as that we should consider and beare them away Wherin I wil shew our negligence by a familiar example of our latest daies Samuel biddeth the people stand and see a great thing which the Lord would doe before their eies Is it not now wheate harvest I will call vnto the Lord he shall send thunder and raine that yee may perceive and see how that your wickednes is great which you have done in the sight of the Lord in asking a king The thunder and raine were sent and all the people feared the Lord and Samuel exceedingly Apply this scripture to your selves Is it not now wheate harvest hath not the Lord sent thunder and raine amongst you so vnseasonable a season that the fruites of the earth wherewith your fieldes were so faire before that they laughed sang mourning vpō the ground that bare them the husbādmā was ashamed sighed to himselfe to see his hope so deceaved was not every cloud in the aire a cloud of wrath vpō your fieldes to destroy your labours were yee not neere the curse of the prophecy you have sowen much bring in litle What was the reason of so suddeine an alteratiō but that our wickednesse was great as theirs was what other end of this worke but that we might say in our harts let us feare the Lorde our God which giveth us raine both early late in due season reserveth vnto vs the apointed weekes of the harvest thus the mariners applied this extraordinarie worke of God the inference of the text speaketh no lesse Then they feared The dutiful behauiour of the mariners cōsisteth 1. in their inward affection They feared ◠in outward obseruāces They sacrifised made vowes Their inward affectiō is explicated by many stances 1. By the nature and kinde of the passion They feared Others haue seene the signes and wonders of God rather to admire them than to be touched with them as it is often noted of the Iewes in the gospel when they beheld the workes of Christ they were astonished and saide amongst themselues Wee never sawe it on this wise The like was never done in Israell Thus Herod was desirous to haue seene Christ hoping that some miracle might haue beene doone by him But this was more than admiration and astonishment for they are afraide when they see the waters stilled 2. By doubling their passion which in the vse of the Hebrewe tongue doth encrease the signification Timuerunt timore They feared and feared 3. By the attribute Timore magno Their feare was not ordinarie but a greate and exceeding feare 4. By the obiect or matter of the feare They feared Iehovah If yee will learne the effects of feare when it is greate indeede where can you better learne them than at the sacking of Niniveh in the second of Nahum For there the heart melteth that
reioine to the sonne of GOD when hee instructed him in the greatest and the next commandements Well maister thou hast said the trueth that there is one God and there is none but he and to love him with all the heart c. and his neighbour as himselfe is more then all burnt offerings and sacrifices And so farre is it of that the slaying of vnreasonable beastes were they in number equall to those millions of bullocks and sheep which Salomon offered at the dedication of the temple and adding a millian of rivers of oile to glad the altars of GOD shall bee acceptable vnto him that the giving of our first-borne for our transgression and the fruit of our bodies for the sinne of our soules shal bee an vnfruitfull present without serious hearty obedience to his counselles Hee that shewed thee O man what is good and what he requireth of thee Surely to doe iustlie and to loue mercy to humble thy selfe and to walke with thy God The ends of the Iewish sacrifices if I mistake not were these First to acknowledge therein that death is the stipende of sinne which though it were due to him those that sacrificed yet was it translated laid vpon the beast that offended not Secondly to figure before hand the killing of the lambe of God which all the faithfull expected Thirdly to testifie the submissioÌ„ of the hart which in these visible samplers shone as a light before the whole world So spoiling the sacrifice of the last of these endes they make it in manner a lying signe leaue it as voide of life breath as the beastes which they immolate The Poet complaineth in his satyre of the costlines vsed in their churches asketh the priests what gold did there willing theÌ„ rather to bring that which Messalas vngratious son froÌ„ all his superfluities could not bring to wit iustice piety holy cogitations an honest hart Grant me but these saith he I will sacrifice with salt and meale only It agreeth with the answer which Iupiter HaÌ„mon gaue to the Athenians enquiring the cause of their often vnprosperous successes in battaile against the Lacedemonians seeing they offered the choicest thinges they could get which their enimies did not The Gods are better pleased with their inwarde supplication lacking ambition than with all your pompe Lactantius handling the true worship of God against the Gentiles giveth them their lesson in few sententious wordes that God desireth not the sacrifice either of a dumbe beast or of death bloudshead but the sacrifice of man and life wherein there is no neede either of garlandes of vervin or of fillets of beastes or of soddes of the earth but such thinges alone as proceede from the inwarde man The alter for such offeringes hee maketh the hearte whereon righteousnesse patience faith innocency chastity abstinence must bee laide and tendered to the Lorde For then is GOD truely worshiped by man when hee taketh the pledges of his hearte and putteth them vpon the altar of God The sacrifices evangelicall which the giver of the newe lawe requireth of vs are a broken spirite obedience to his vvorde love towardes God and man iudgement iustice mercy prayer and praise which are the calves of the lippes almes deedes to the poore for with such sacrifices is the Lord pleased our bodies and soules not to be slaine vpon the altar for it must be a quicke sacrifice not to be macerated and brought vnder even to death for it must be our reasonable service and finally our lives if neede be for the testimony of the trueth All which sacrifices of Christianity without a faithfull heart which is their Iosuah and captaine to goe in and out before them to speake but lightly with Origen in the like case are nutus tantùm opus mutum a bare ceremony and a dumbe shew but I may cal them sorceries of Simon Magus whose heart was not right in the sight of God and not sacrifices but sacrileges with Lactantâ—us robbing God of the better part and as Ieremie named those idle repetitions of the Iewes the temple of the Lord the temple of the Lord this is the temple of the Lord verba mendacij lying wordes so these opera mendacij lying workes so fraudulently handled that if it were possible God himselfe should bee deceived O how hath Sathan filled their harts that they shoulde lie vnto the holy Ghost in making a shewe that they bring the whole price of their possession and lay it downe at the feete of God when they withhelde the dearer part from him They have not â—ied vnto men though that were fault enough but vnto God who will truely require the least vntruthes betweene man and man but falshoods and fallacies committed betweene the porch and the altar within the courtes of his owne house and in the professions of his proper service by casting vp the eies or handes bowing the knee knocking vpon the brest or thigh making sadde the countenaunce mooving the lippes vncovering or hanging dovvne the heade like a bul-rush groveling vpon the earth sighing sobbing praying fasting communicating distributing crying LORDE LORDE seeking to abuse the fleshly eies of men and the fiery eyes of omniscience it selfe hee will right sorely revenge as a dishonour immediately and directly done to his owne sacred person Galienus the Emperour gave this iudgement of one who solde his wife glasse for pearles imposturam fecit passus est hee couzened and was couzened But this for the good of the couzener For vvhen he vvas brought vpon the stage and a Lion expected by the people to have torne him peece-meale a capon was sent vp to assault him The same sentence standeth firme in heaven against the deceitfull marchandizers of true religion vvho offer to the highest emperour clothed vvith essentiall maistye as the other vvith purple and to his spouse the church glasse for pearles copper for golde coales for treasure shewes for substances seeming for being fansie for conscience Imposturam faciunt patientur They mocke and they shal be mocked but in an other kind than the former was for whereas they looke for the thanks and recompence of their forepassed labours loe they are like the dreamer in the Prophet vvho eateth by imagination in the night time and vvhen hee awaketh from sleepe his soule hath nothinge And made vowes The matter of their vowes is as vnceraine as of their sacrifices What it was they promised to the Lorde and by obligation bound themselues to perfourme neither ancient nor recent Iewish nor Christian expositour is able to determine By coniectural presumption they leaue vs to the choice of these foure specialties That either they vowed a voyage to Ierusalem where the latelie receaved Iehovah was best knowne or to beautifie the temple of the Lorde with some rich donaries or to giue almes to the poore or thenceforth to become proselites in the religion of the Iewes and as Ierome explaneth
in the world had sworne and conspired his immortall misery First he was driven to forgoe his natiue countrey the land of his fathers sepulchers and take the sea When he had shipt himselfe the vessell that bare him stackered like a drunken man to and fro never was at rest till she had cast forth her burthen Being cast forth the sea that did a kinde of favour to Pharaoh and his host in giving them a speedy death is but in manner of a iaylour to Ionas to deliver him vp to a further torture Thus from his mothers house and lap wherin he dwelt in safety to a shippe to seeke a forreine countrey from the ship into the sea and from the sea into a monsters belly incomposiâ—um navigium an incomposed mishapen ship therein shall I say to his death that had bene his happines he would haue wisht for death as others wisht for treasure There are the prisoners at rest and heare not the voice of the oppressour there are the small and the great and the servaunt is free from his maister So then there is a comfort in death to a comfortlesse soule if hee could atchieve it But Ionas cannot die the sea that swalloweth downe volumes of slime and sandes is not grave enough to bury him hee may rather perswade himselfe that he is reserved for a thousand deathes whome the waters of the Ocean refuse to drowne giving over their pray to an other creature My thoughtes are not your thoughtes saith the LORDE by his prophet Esaye neither are your waies my waies For as the heavens are higher than the earth so are my waies higher than your waies and my thoughtes above your thoughtes It is most true When wee thinke one thing GOD thinketh an other hee safety and deliverance vvhen in the reason of man there is inevitable destruction We must not therefore iudge the actions of the Lorde till wee see the last acte of them We must not say in our hast all men are liers the pen of the scribes is vaine the bookes false the promises vncertaine Moses and Samuell prophets and apostles are like rivers dried vp have deceived vs. We must tarry the end and know that the vision is for an apointed time but at the last it shall speake according to the wishes of our owne harts and shal not lie Though our soules faint for his salvation yet must we wait for his worde Though our eies faile for his promise saying O when wilt thou comfort vs and we are as bottels in the smoke the sap of our hope dryed vp yet we must not forget his statutes When we see the fortunate succeeding of things we shall sing with the righteous prophet Wee know O Lord that thy iudgements are right though deepe secret and that thou of very faithfulnes hast caused vâ— to be tried that howsoever our troubles seemed to be without either number or end yet thy faithfulnesse higher than the highest heavens failed vs not To set come order in the sentence propounded I commende these circumstances vnto you First the disposer and ruler of the action the Lorde Secondly the manner of doing it hee provided or prepared Thirdly the instrument a fish togither with the praise and exornation of the instrument a great fish Fourthly the end to swallow vp Ionas Lastly the state of Ionas and how it fared with him after he was swallowed vp And first that you may see the difference betwixte inspired spirites and the conceiptes of prophane men vvho as if the nature of thinges bare them to their ende without further disposition as when the clowde is full they saie it giveth her raine and going no higher than to seconde and subordinate causes never consider that high hande that wrought them it may please you to obserue that thorough the whole body of this prophecie vvhatsoever befell Ionas rare and infrequent is lifted aboue the spheares of inferiour thinges and ascribed to the Lord himselfe A great winde vvas sent into the sea to raise a tempest It is not disputed there what the winde is by nature a drie exhalation drawne vp from the earth and carryed betweene it and the middle region of the aire aslant fit to engender a tempest but the LORDE sent it Ionas vvas afterwardes cast into the sea It is not then considered so much vvho tooke him in their armes and vvere the ministers of that execution but thou LORDE hast done as it pleased thee Ionas is heere devoured by a fish It is not related that the greedinesse and appetite of the fish brought him to his praie but the LORDE prepared him Ionas againe is delivered from the belly of the fish It mighte bee alleadged in reason perhappes that the fish was not able to concoct him but it is saide the Lorde spake to the fish and it cast him vp Towardes the ende of the prophecie Ionas maketh him a booth abroade and sitteth vnder the shaddow of a gourde the Lorde provided it A worme came and consumed the gourde that it perished the Lorde provided it The sunne arose and a fervent east-winde bet vpon the heade of Ionas the Lorde also provided it Who is he then that saith and it commeth to passe if the Lorde commaunde it not Out of the mouth of the most high commeth there not evill and good Thus whensoever we finde in any of the creatures of God either man or beast from the greatest whale to the smallest worme or in the vnsensible things the sun the windes the waters the plantes of the earth either pleasure or hurt to vs the Lord is the worker and disposer of both these conditions The Lorde prepared That yee may know it came not by chaunce brought thither by the tide of the sea but by especiall providence For it is not saide that God created but that he ordeined and provided the fish for such a purpose There is nothing in the workes of God but admirable art and skilfulnesse O Lord saith David how manifolde are thy workes in wisedome hast thou made them all Salomon giveth a rule well beseeming the rashnes and vnadvisednesse of man who without deliberate forecast entereth vpon actions first to prepare the worke without and to make all things ready in the field and after to builde the house God keepeth the order himselfe having his spirite of counsaile and provision alwaies at hande to prepare as it were the vvaie before his face to make his pathes straight and to remooue all impedimentes to levell mountaines to exalt vallies to turne vvaters into drie grounde and drie grounde into water-pooles and to change the whole nature of things rather than any worke of his shal be interrupted He had a purpose in his heart not to destroy Ionas yet Ionas was thrown into the mouth of destructioÌ„ A maÌ„ would haue thought that the couÌ„saile of God if ever should now haue been frustrated that salvation it selfe could not
presence of God to seeke his assistance And Ionas praied vnto the Lord. I handled also this point before more largely then at this present I intende I noted therein their wisdome and choice who take their marke aright and direct their petions to their true and proper periode I will briefly saie Non minus est Deum fingere quam negare It is as greate an offence to make a newe as to denye the true GOD. in the Lorde put I my trust bovve then say yee vnto my soule yee seducers of soules that shee shoulde flie vnto the mountaines as a birde to seeke vnnecessary and forraine helpes as if the LORDE alone were not sufficient The LORDE is my rocke and my fortresse and he that delivereth mee my GOD and my strengh in him will I trust my shielde the horne also of my salvation and my refuge I vvill call vpon the Lorde vvhich is vvorthie to bee praised so shall I bee safe from mine enemies vvhome have I in heaven but thee amongst those thousands of angels and Saintes vvhat Michaell or Gabriell what Moses or Samuell what Peter what Paule and there is none in earth that I desire in comparison of thee Put not your trust in Princes which are the ablest vpon the earth nor in the sonne of man for there is no helpe in him His breath departeth and hee returneth to his earth and then all his thoughts perish But blessed is the man that hath the GOD of Iacob for his helpe vvhose hope is in the LORDE his GOD. In that lamentable siege and famine of Samaria a woman cryâ—d to the king as he passed by helpe my Lorde O king The king aunswered seeing the Lorde doeth not succour thee howe shoulde I helpe thee vvith the barne or the wine-presse The king concluded soundly that if the LORDE withdraw his helping hande it lyeth not in any prince of the earth to afforde it GOD hath spoken once and I have hearde it twise that povver belongeth vnto GOD and thine O LORDE is salvation even thine alone As much as to say God is very constant in the asseveration of this doctrine To driue it into our conceiptes he hath spoken it once and twise that is not once but many times he hath spoken it eternally vnmoueably effectually vvithout retractation Once in the lawe and a seconde time in the gospell Both the breastes of the church giue this milke Moses and Christ prophets and Evangelistes runne vpon this point Surely they forsake their first better husbande and goe after lovers whose company they will dearely repente for they will see an alteration and bee driven to confesse It was better with mee at that time then nowe which thinke that their breade and water woole and flaxe and oile and drinke are not the blessiâ—gs of God much more the giftes and vertues of the soule inward and spirituall graces that cry for deliveraunce where there is none that lay out their silver and not for breade bestow their labour and are not satisfied spende and consume their praiers and are not heard Or as Irenee maketh the comparison they are not vnlike Aesopes dogge who having meate in his mouth caught at the shaddowe vvhich hee saw in the waters and lost the substaunce Is not the gleaning of Ephraim of more worth then all the vintage of Abiathar Is not the staffe of the Lord of more strength whereof David spake thy staffe and thy rodde comforted mee then all the staues of Assur and Egypt staues of reedes staues of flesh and bloud is not the least finger of his right hand of more puissance then the whole arme either of flesh or any spirite besides yea then the whole loynes whole bodies whole substances of angels men silver golde silke purple al other creatures Olympias the mother of Alexander the great wrote to her sonne when he called himselfe the sonne of Iupiter not to do it for seare of procuring vnto her the envie and displeasure of Iuno The angels and Saintes in heaven are much displeased I dare affirme to haue such daungerous honour thrust vpon them that bringeth them into emulation with their fearful Lorde whose presence they tremble at and if it were possible for them to heare such vnlawfull praiers of men they woulde I doubte not with a contrary sound of words labor to purge themselues before the Lord of hoasts Not vnto vs Lord not vnto vs it belongeth not to thy servants to receiue such sacrifice They that refused a far smaller offer vpon the earth the only bowing of the knee vnto them See thou doe it not when the knees of the heart shal stoupe and praiers be powred vnto them they will much more be discontented I conclude out of Saint Bernard Sperent in alijs alij Let others put their trust in other things Some in the knowledge of letters some in the wilines of this world Some in nobility some in preferment or in any the like vanity and let him that listeth trust in vncertaine riches But it is good for me to holde mee fast by the Lord and to put my hope in God Who ever hoped in the Lorde and was confounded The Lions lacke and suffer hurger but they that feare the Lorde shall wante no manner of thing that good is The specialtie wherevpon he tooke encouragement to pray vnto the Lord he had a particuler feeling of the loue of God towards him and knew him to be his God He had not onely heard and seene in others but tasted in himselfe hovve sweete the LORDE was some litle experience of deliveraunce he had already made because the waters chokte him not and albeit he were swallowed into the belly of the fish yet his life remained in him and there is no other likelyhoode but he lived in hope of a farre greater salvation The former circumstaunce is as the alablaster boxe of spikenarde that contayned precious ointmente in it but kept it close and vncommunicated this latter breaketh the boxe and povvreth out the ointmente that the savour of the perfume may fil the whole house and comforte both the body and soule of him that vvill vse it The former at large delivereth the arguments of the might and mercie of God telleth vs there is a Lord aboue whom al the ends of the worlde haue a portion in whose name is Iehovah and his aide most requisite to be sought vnto This latter bringeth him home as it were vnder the roofe of our private houses and giveth him entertainemente in our particular consciences The former giveth counsaile and sheweth the vvaie the latter putteth in execution the one teacheth knowledge the other application the one what to beleeue the other what to hope the one to pray vnto the Lorde the other to pray vnto the Lorde our God Dicit fides parata sunt bona c. faith saith there are good thinges which cannot bee tolde prepared for beleevers hope saith they are kept
for mee Charitie which is the thirde sister saith I runne and endevour to attaine vnto them Before he had saide that there was a neare affinitie betweene faith and hope For that which the one beleeveth shall bee the other beginneth to hope shall bee for her The prophet breaketh not the order of these two vertues first he beleeveth then hopeth For faith is the substance of thinges hoped for and no more can a man hope after that which he beleeveth not then a painter paint in the aire or vpon emptines Augustine in his enchiridion to Laurentius alleadgeth many differences betwixt faith and hope Namely these that more is beleeved then is hoped for as the paines of hell but nothing is hoped vvhich is not beleeved Againe faith apprehendeth both good and evill rewarde and punishmente thinges past thinges present and thinges to come as the death of Christ for the first for the seconde his sitting at the righte hande of God for the last his comming to iudgement Moreover faith hath to do in matters both concerning our selues and others for we also beleeue that that appertaineth to Angels But hope is the expectatioÌ„ only of good things such as are to come are proper to our selues So faith is evermore ampler then hope and hope is in a maner a contracted abridged faith Clem. Alex. faith that hope is the bloud of faith And wheÌ„ hope hath given vp the ghost it is as if the bloud of faith had flowed out all her vitall power were exhausted The devils both know obey God Iob 1. they acknowledge his son Iesus Christ not only in the substance of his deity to be the son of God but in his office of mediation Thou art that Christ Marc. 1. and they professe publish that knowledge of theirs for Christ rebuketh them for it Luc. 4. neither are they ignoraÌ„t of his coÌ„mission that al power is granted vnto him both in heaven earth And that he is ordained the iudge of the quicke the dead Therfore they aske why art thou come to vex vs before the time Math. 8. Yea they fall downe and worship him Mark 5. they feare treÌ„ble and beleeue 2. Iac. and they pray vnto him For the Legion instantlie besought him 4. Mark not to send them away out of the coasts of the Gadarenâ— â—o there is in the devils you see 1. knowledge and that very deepe and profound 2. confession 3. worship 4. feare 5. beliefe 6. praier and supplication what want they that which if christians waÌ„t they haue a name that they liue but indeed are dead They want a particular confident faith the application of mercy which is the life of Christians and the defect whereof maketh devils For not to beleeue assuredly that God is rich in mercy to all that call vpon him in faithfulnes and truth to haue his loving kindnes in iealousie to distrust his promises which are yea and Amen to falsifie his word more stable theÌ„ the pillers of the earth to make him a lier what in vs lyeth to evacuate the testimony of his spirit speaking to our spirites that we are the sons of God as it were to pull off the seale whereby wee are sealed against the redemption of the iust is that damnable desperate infidelity which turneth men into devils and of the houshold of faith maketh them a family for the prince of darknes And not to speake more of this beautiful damsell as highly favoured of the king of kings as ever was Esther of the king of the Medes Persians not coÌ„tenting her selfe to stay without at the gate but with an huÌ„ble presumptioÌ„ approaching into the inner court finding the goldeÌ„ scepter of favor ever ready to be held out vnto her be ye assured in your soules and write it in the tables of your harts with the point of a Diamond with the perswasioÌ„ of Gods holy spirit that the writings of adversaries may never raze it out againe that if you erre not in the nature of a true faith if you take not shadowes of mountaines for men a fansie and shadow of faith for the body it selfe if it be sound substaÌ„tial rightly informed properly qualified you may say vnto it goe in peace it shall walke through life death without controlement If it finde angels principalities powers things present things to come any other creature in the world stopping her passage rebuking her forwardnes she shal cleare her way notwithstanding with the streÌ„gth of her hope and climbe into the presence of her God where if shee craue to sit at his right or left hand in his everlasting kingdome her suite shall be graunted He praied vnto the Lord his God out of the belly of the fish where he had as litle coÌ„fort of life as blind Tobias had what ioy can I haue said he that sit in darknes and behold not the light of heaven Ionas might truly say in a double sense de profundis clamavi abyssus abyssuÌ„ invocat out of the deepe haue I cried one depth calleth vpon an other who lay both in the bottome of a moÌ„ster in the lowest gulfe of afflictioÌ„ that ever soule was plunged in Might he haue had the liberty of the sons of God to haue entred into the house of the Lord the house of praier as the prophet calleth it the place where his honor dwelt there to haue huÌ„bled himselfe powred out his soule to him that made it I woulde lesse haue marvailed to heare this duty performed Anna the daughter of Phanuell hath spent her daies in the temple of God serving the Lord with fastings and praiers night and daie and shee departed not thence David desired but one thing of the Lorde and that he would require that he might dwell in the house of the Lord all the daies of his life to beholde the beautie of the Lord and to visite his temple But in the belly of the fish there was no beauty to invite vnto devotion in this darkesome and deserte house no company or fellowshippe to draw him on Ibimus in domum domini Come vvee will goe into the house of Lord Our feete shall stande in thy gates O Ierusalem No not so much as swallowes and sparrowes which David envied because they had leaue to build their nestes by the altars of God yea if vultures and shrich-owles had but dwelte thereby it had beene some comforte Yet in this desolate and solitary house voider of haunte then the ransackte sanctuary of Ierusalem the pathes wherof foxes for want of passengers ran vp downe vpon wherin he lay as forlorne in a maÌ„ner as he that made his abode amongst the tombes of the dead and frequented the company neither of men nor beasts even in this hatefull cage of filth vncleannes he setteth himselfe on worke humbling his soule in praier lower then his body was humbled in the water talking
with God on high mourning and lamenting his wretchednes not in a caue of Horeb as Elias did not in a caue of Adullam as David but in the ougliest vncomfortablest vaulte setting hell aparte that ever vvas entred O Lord where shall thy spirite forsake thy chosen ones if wee climbe into heaven there it is as apparant to the worlde as the sunne in his brightnesse If we bee driven into the wildernesse there it will attend on vs. If we lie downe in the bottome of the sea if in the bowels of a whale within that bottome of the sea there will it also embrace vs. To conclude all in one for this time there was never contemplation or study in the world so holy and heavenly in the sight of God so faithfull and sociable to him that vseth it as praier is It travaileth by day it awaketh by night with vs it forsaketh vs not by lande by water in weale in woe living nor dying It is our last friend an◠indissolublest companion therefore wee must praie There was never name so worthy to bee called vpon in heaven or earth so mighty for deliverance so sure for protection so gainefull for successe so compendious to cut of vnnecessarie labours as the name of Iehovah our mercifull father and the image of his countenaunce Iesus Christ. Therefore to the Lord. There was never citty of refuge so free for transgressours never holes in the rockes so open for doues never lappe of the mother so open to her babes as the bowels of Gods compassions are open to beleevers Therefore we must pray in that stile of propriety which Thomas vsed when he looked vpon Christ my Lord and my God Lastly there was never affliction so great but the hande of the Lorde hath beene able to maister it therefore if we walke in the shadow of death as where was the shadow of death if these bowels of the whale were not we must not take discomforte at it The Lord sitteth aboue the water flouds the Lord commandeth the sea and all that therein is He that hath hidden Ionas in the belly of a fish as a chosen shafte in the quiver of his mercifull providence and made destruction it selfe a tabernacle and hiding place to preserue him from destruction blessed be his holy name and let the mighte of his maiestie receiue honour for evermore he will never forsake his sonnes and daughters neither in health nor sicknesse light nor darknesse in the lande of the living nor in the lande of forgetfulnesse And therefore as David cursed the mountaines of Gilboah that neither dew nor raine might fall vpon them because the shielde of the mighty was there cast downe so cursed be all faithlesse and faint harted passions that throwe away the shielde of faith and open the way for the fierie dartes of the devill to worke their purpose But blessed be the mountaines of Armenia for there the 〈◊〉 found rest Blessed be the power and mercy of our God for these are the mountaines vvherevpon the arke resteth these are the holy hils whereon the Sion and church of the Lord hath her everlasting foundations The Lorde liveth and blessed be our strength even the God of our salvation for ever and ever be exalted Amen THE XXIIII LECTVRE Chap. 2. ver 2. And said I eryed in mine affliction to the Lord and he hearde me out of the belly of hell cried I and thou heardst my voice IN the wordes of the history before we come to Ionas speaking frō his own person I noted 1. his action during the time of his imprisonmēt praier 2. the obiect of his praier the Lorde 3. the applicatiō his God 4. his house of praier the belly of the fish 5. the specification of it he said which particle only remaineth to bee adioyned to the former before wee proceede to to praier it selfe It beareth one sense thus I will not onely acquaint you that Ionas prayed but I will also expresse vnto you what that prayer was this was the summe and substaunce of it the matter hee framed and compiled to his God was to this effect Hee praied and saide that is these were the very wordes this was the tenour and text of his songe indited But if the worde bee better lookt into it may yeeld a further construction For in the three principall tongues Hebrew Greeke Latine there hath ever bene held a difference betweene speaking saying the former being more generall vnperfite belonging to as many as vse the instruments of speech Thersites spake though hee spake like a Iay they speake of whome the proverbe is verified little wisedome much prating Eupolis noted them in the greeke verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are excellent to talke but very vnable to say The later is more speciall noteth a wise deliberated speech graue sententious weighed in the ballance as it is in the words of Syrach vttered to good purpose Tully in his rhetorickes giveth the difference in that he ascribeth saying to oratours alone speaking to the cōmon people that the one cōmeth from nature the other from art Such was the handling of that argument in the 45. Psalme whereof the authour witnesseth before hand My heart is inditing a good matter his tongue was but the pen of a ready writer It was sermo natus in pectore a matter bred in the breast not at the tongues end And such was the song of Ionas in this place It was drawne as deepe as the water from the well of Iacob the sentences wherof were advisedly penned the words themselues set vpon feete and placed in equall proportions A skilfull and artificiall song as if it should haue fitted an instrument cōposed in number measure to the honour of his name who giveth the argument of a song in the night season who in the heaviest and solitariest times when nature calleth for rest quickeneth vp the spirit of a man and giveth him wisdōe grace to meditate within himselfe his vnspeakable mercies I doe not thinke that the praier of Ionas was thus metrically digested within the belly of the fish as now it standeth But such were the thoughts and cogitations wherein his soule was occupied vvhich after his landing againe perhappes he repolished brought into order fashion as a memoriall monument of the goodnes of God that had enlarged him It ministreth this instruction vnto vs al that when vvee sing or say any thing vnto the Lord we keepe the rule of the Psalme Sing yee praises vvith vnderstanding that as Iohn Baptist went before Christ to prepare his vvaies so our heartes may ever goe before our tongues to prepare their speeches that first vvee speake within our selues as the woman with the bloudy issue did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for shee saide within her selfe if I may but touch the hemme of his garment afterwardes to others first in our harts with David in
souls spirits one froÌ„ the other lastly if the offer of peace be refused sound wars rumors of wars at their gates such tribulation besides as the like hath never been since the beginning of the creatioÌ„ which God created vnto that time neither shal be again Who knoweth if they wil be softned if not for the loue of vertue nor for the recoÌ„pence that springeth therehence yet for the other cause for fear of the wrath of God which they hear denouÌ„ced It may be feeding a while vpoÌ„ the foode of iudgment as Ezechiel calleth it will breed good bloud in theÌ„ the coÌ„sideration of such misery wil work the 〈◊〉 effect in theÌ„ that the sense of adversity wrought in Ionas I meane to shake of their burtheÌ„ of sin to turne vnto the Lord their God wiâ—h vnfained coÌ„versioÌ„ which was the 2. thing that I propouÌ„ded vnto you in the afflictioÌ„s of the prophet what effect they produced from him I cried in mine affliction Binde Manasses with chaines loade him with irons bow downe his necke and his backe with bonds he will know himselfe Pull the king of Babylon froÌ„ his throne lay his honor insolency in the dust hunt him froÌ„ the coÌ„pany of men banish him froÌ„ his pallace wherin he â—erted like a monarch indeed turne him into the field to eat grasse like an oxe to be wet with the dew of heaveÌ„ you shal find a miracle quickly done an oxe to have more vnderstaÌ„ding thaÌ„ a maÌ„ he wil theÌ„ learne to praise the king of heaveÌ„ whose tower is an everlasting power his kingdoÌ„â— froÌ„ generatioÌ„ to generatioÌ„ The idolatrous Iewes in the 2. of Ier. that being called to the true God spake desparately stifly No but we have loved strangers those wiâ— we follow in their trouble notwithstanding they will cry to the right God arise thou helpe vs. In their affliction they will seeke him diligently will take sound words into their lips Come and let vs returne to the Lord for he hath spoiled he wil heale vs he hath wounded he wil binde vs vp Let Moab settle it selfe vpon her lees not be emptied froÌ„ vessel to vessel her sent wil remaine in her Doth the wild asse bray wheÌ„ he hath grasse or the oxe low wheÌ„ he hath fodder But take away the grasse from the wilde asse he wil be tameâ— fodder froÌ„ the oxe you shal heare him rore Ther must be a whirl-winde raised a fiery chariot prepared to carry Elias into heaveÌ„ there must be heresies to try the approved there must be a furnace to purge the silver gold there must be a fire to fine the sonnes of Levi there must be an angel of Sathan to keepe Paul from pride A pilote must be tried by a tempest saith Basile a runner by a race a captaine by a battaile a christian by calamity tentation provocation misery Wherin if poisons become preservatives froÌ„ the venime of serpents the wisedome of God can extract an antidote against the venime of serpents if all things shall worke togither to the best for those that are Christes if evill by nature shall be made good by his powrefull art if the waters of a floud overspreading the whole globe of the earth bee so far from drowning the Arke that they shall lift it higher and bring it nearer to the presence of God if afflictions I meane by the good haÌ„dling of our gracious God be not afflictions but medicines the more they encrease vpon vs the nearer they land vs to the haven of his blessings how truely may we say acknowledge with Barnard Totus mundus fideli divitiarum est the whole worlde is riches to a faithful maÌ„ even when it seemeth to be poverty with Augustine that nothing happeneth to man from the Lord our God but coÌ„meth in the nature of mercie when tribulation it selfe is such a benefite For both prosperity is his gift comforting and adversity his gift admonishing vs. A very vnlikely seede to yeeld such fruit as bitter as mustard seede but give it leave to growe the fruit shall be very pleasant The wicked vnderstand not this the vnwise have not knowledge of his waies She crieth in the comoedy shee presenteth the person of them all that are her companions Hanccine ego partem capio ob pietatem praecipuam Tum hoc mihi indecorè iniquè immodestè datis dij Nam quid habebunt sibi igitur impij post hac c. Is this my portion guerdon for my especial piety theÌ„ do the gods reward me very vnsemely vniustly vnreasonably For how shal the wicked hereafter be dealt with if the godly be thus honored amoÌ„gst you Augustine in his preface vpon the 25. Psalme laieth downe the like coÌ„plaints of some O Deus Deus Haecciné est iustitia tua O God God is this thy iustice the Lorde answereth them againe haecciné est fides tua is this thy faith hast thou so learned Christ is this the best instruction thou hast found in my law to murmure against my discipline possesse thy soule therfore in patience whosoever thou art leave the ordering of these things to the wisdome of God with whoÌ„e it is alike to sweeten the pot of the prophets with meale the waters of Iericho with salt to cure the eies of Tobias with a gall to streÌ„gthen the sight of IonathaÌ„ with an honi-coÌ„be Some he healeth by hony some by gall some by salt some by meale some by sower some by sweete some by piping soÌ„e by daÌ„cing some by prosperity some by afflictioÌ„ but al by some meanes or other that have a longing desire to the waies of happines Now then againe I say if it be a good thing sometimes to be humbled of the Lord for till we are huÌ„bled coÌ„monly we go astray if it be an happy pricking of the body that maketh a pricking in the hart if expedient for al sorts of meÌ„ that the hand of the Lord shoulde nowe and then take holde on them because a sinner is amended the righteous is instructed thereby because gold is prooved iron is scowred by this meanes if when the outward man is corrupted the inwardâ— iâ— renued daily 2. Cor. 4. and there is honour in dishonour riches in poverty life in â—eath possessing all thinges in having nothing 2. Cor. 6. if when the fatheâ—s of our flesh chasten vs for their pleasures the father of our spirites correcteth vs for our profit that we may be partakers of his holineâ— though â—o chastisement seeme ioious for the time yet it bringeth the quiet fruit of righteousnes to those that are exercised thereby if when the body of Iâ—nas was in thrall beneath the soule of Ionas triumphed aloft and when the tongue of his flesh could not speake perhaps a word skarce muâ—ter to it selfe the tongue of
the friende knocked in the parable of Luke at midnight the deadest houre of the nighte who was nearest the gate first awoke if yet hee slept at all and first aunswered O quam dare vult c. O howe willing is hee to graunte that is so wiling to bee disquieted Howe glad to heare thy knocke that hath placed his bed so neare the gate O quam non adâ—anuam tantum sed ipsa ianua dominus fuit c. And how truly maie wee saie that hee was not onelie neare the gate but the Lorde himselfe the very gate who when his children were a sleepe the eares of Angelles and saintes shutte vp first and at the first call nay onelie amongst the rest made aunswere vnto it The Lord is alwaies nearer to vs than wee to him hee heareth the desires of the poore in the tenth Psalme hee first prepareth the hearte and setteth it on worke to pray and when he hath so done bendeth his eare vnto them If now they can otherwise demonstrate that as Pallas the Emperours libertine would never speake to any servant about him forgetting his owne late servile estate but either by pointing and signifying with the fingers as the wiseman calleth it or becking or if the busines vere long by writing because forsooth he was loth to bestow the honour of speaking vpon them and as the rulers of the earth in a kinde of maiesty not vnfitting to their place aunswere by mediation of others so the Lorde above heareth not suiters but by the preferment and procurement of Angels and other glorified spirits then it cannot be hindered but other advocates and spokes-men must be allowed of But this is likewise cleared in the 102. Psal. where it is saide that hee hath looked downe from the height of his sanctuary out of the heaven did the LORDE beholde the earth to what other ende but that hee might heare the mourning of the prisoner and deliver the children apointed vnto death And this moreover I am sure of that the LORDE hath often and expressely enioyned vs Call vpon mee and if the booke were searched throughout with cresset-light never would it bee prooved that hee gave any charge to call vpon others Neither was ever the shadowe of any thing so faithfull to the bodye to followe and waite vpon it as the successe of good speede hath beene consequent to a prayer faithfullye made For as if their soules were knit togither like the soules of Dauid and Ionathan you shall ever see them ioyned So in the fourth Psalme I called vpon the LORDE and hee hearde mee at large and an hundreth the like might bee alleadged for confirmation And therefore if vvee erre in this point of doctrine vvee may say truelye with Ieremy Thou hast deceived vs LORDE vvhen vvee vvere deceaved that is when wee were vvilled to call vpon thee alone thine vvas the blame if wee doe amisse and wee may comfort our selves that wee erre by warrant and authority from him that must pardon errours Therefore I conclude from the two and twentieth Psalme Praise the Lorde yee that feare him magnifie him all the seede of Iacob and feare him all yee the seede of Israell For hee hath not despised the lowe estate of the poore nor hidde himselfe from him but when he called hee harkened vnto him Let the house of Esau vse the liberty of the wide worlde and the feede of Babylon call vpon other helps as they have done and those that feare not the Lorde vse their discretion Our example leadeth vs otherwise Ionas was this poore man and his lowe estate the belly of the fish hee called vpon his God and hee harkened vnto him The varying of the person in that before hee spake of God now to God giveth vs variety of instruction and helpeth to confirme the doctrine before delivered For since wee have immediate accesse to the Lorde to speake to his maiesty as it were face to face and mouth to mouth it were to shamefast and senselesse a parte in vs to make other meanes And it is besides a singular testification of his thankefull minde who receaveth not the favour of God as the nine lepers in the gospell receaved their clensing not returning againe to give thankes to him that cured them but first reporteth to himselfe and as many as shall reade or heare this songe what God hath done for him I called vpon the Lorde and hee hearde mee which is somewhat further of and then with a nearer approche ioyning his soule as closely to the eares of God as Philip ioyned himselfe to the chariot of the Eunuch relateth the blessing of his prayer to the authour himselfe of all blessings And thou Lorde hardest my voice thus rendring vnto him grace for grace a kinde and dutifull rememoration for the mercies bestowed vpoÌ„ him Some take the comforts of God as the beastes in the field take their meate not looking vp to heaven from whence they come Nay the Oxe will knowe his owner and cast an eye to his hande and the asse his maisters cribbe but my people knowe not mee saith the Lorde Some acknowledge the Authour and forget him presently even whilst the meate is betweene their teeth as Israell did Some remember sufficiently but accept them as due debt as if they had God in bandes to performe them They serve not God for naught which was the obiection of Sathan Some are ready to kisse their owne handes for every blessing that commeth vpon them and to ascribe them to their strength or wit whereof Bernard spake Vti datis tanquam innatis maxima sâ—perbia It is the greatest pride to vse Gods giftes as if they were bred in vs. Others there are that give thanks ex usu magis quà m sensu rather of custome then devotion as cymballes sounde from their emptinesse for even Saul will bee a prophet amongst prophets and an hypocrite take good words into his mouth amongst harty professours Ionas I nothing doubt from the ground of his heart telleth forth the deliverance of the Lord which in the spirit of a prophet hee foreseeth and presumeth before it commeth not onely to himselfe and vs but as the rivers of the Lande sende back their waters to the sea in a thankfull remembrance and remuneration that they tooke them thence so Ionas returneth this mercy to the Lorde himselfe that was the giver of the mercy And thou Lorde heardest my voice as if hee had concluded and agreed to himselfe that neither God nor man nor his owne conscience shoulde ever bee able to accuse him of vnthankefulnesse I will both preach it to my selfe privately and publikely to the world that the Lord hath heard mee And thou Lord shalt also vnderstand from mine owne lips that I make acknowledgement and profession to haue receaved my safety from thine onely goodnesse Thou Lord hast heard my voice I will so meditate vpon thy benignities within mine owne heart and leaue a chronicle of them to
For they thinke not how bitter the potion is in tast but what health commeth after it Nor are they ignorant that these crosses and disturbances are as it were the first-fruites of the spirite the earnest penny of our fathers inheritance a prelibation of glory to come that if we bestow all that we haue as the poore widow did our 2. mites body and soule as one compareth them vpon the service and at the pleasure of our God we leaue but simpla pro centuplis one for an hundreth fold which shall afterwardes be restored But you shall finde that the Gentiles themselues who were without the covenant of God consequently the hope of better things were loth to surâ—et of pleasure and tooke it as an introduction to worse to come if ever they received too much even of good fortune When tydings was brought to Philip of Macedon that Parmenio got the victory over his enimies Alexander his sonne was borne and his chariots wonne the prize at Olympus all in one day hee called vpon fortune reputed a goddesse in those dayes to doe him some little hurte and to spice as it were his ioyes with bitternesse that they made him not forget him selfe It was the reason that the king of Egypte blest himselfe from having any thing to doe with Polycrates king of Samos because he was over-fortunate For having throwne a massie and rich ring into the sea to try an experiment in despight of fortune he found it againe at his table in the belly of a fish vvhich was brought for a present vnto him They many times wished good lucke and pleasurable daies to the veriest enimies they had In the bookes of Iob and the Psalmes the thriving of the wicked vvanteth not a learned orator to set it foorth at large Their bullocke gendereth and fayleth not their cowe calveth and casteth not her calfe They sende foorth their children like sheepe and their sonnes daunce They take the tabret and harpe and reioyce in the sounde of the organs Thus farre it vvere good you vvoulde thinke to bee no good man For they come into no misfortune like other men VVhat no misfortune Even the greatest in this that they haue so large an indulgence Surely it vvere good for vs not to be acquainted vvith such engrossers of prosperity and much lesse to haue to doe vvith their vnhappy happinesse For as in the burning of a candle when it hath long given light extremum occupat fumus caligo the ende is in smoake and caliginousnesse so fareth it when the candle of the vvicked is put out for so Iob compareth their felicitye Their ende is vvorse then their beginning as the beginning of Saintes vvorse then their end In puncto descendunt in infernum in the stirring of an eye they goe dovvne into hell VVhere if there bee not fumus caligo and much vvorse there is no hel He that saw the wicked flourishing like a greene bay tree which winter defaceth not it never withereth til it be pluckt from the earth looked at an other time for their place I say not the trees but their place and they were no more found O howe suddainely are they destroyed perish and come to a fearefull ende as a dreame when one awaketh Lord when thou raisest vs vp thou shalt make their image despised Suddenly and fearefullie and contemptibly measure enough themselues vanishing perishing consumed wheÌ„ others arise whom they thought not of He that at one time said of himselfe I haue cleansed my hart in vaine because he coulde not iudge aright of the prosperity of the wicked at an other time saide to the foolish Be not so foolish and to the wicked lifte not vp the horne lift not vp your horne on high neither speake vvith a stiffe necke For in the â—ande of the Lorde is a cuppe and the vvine is of the colour of bloude it is fully tempered and hee povvreth out the same and all the vvicked of the earth shall surelie vvringe out and drinke the dregges thereof What pleasure is there now in the cuppes of Balthazar and his concubines the cuppes of the vvhore of Babylon golden and sugred cuppes and wine in â—oules as the prophet speaketh vvhen at the ende of the banquet to close vp the stomake they must take this cup from the hand of the Lord and drinke their fatall draught Thus of the one side you shall ever finde the happines of the wicked in primis it commeth at the first and falleth like a dry thistle flower Sonne thou hadst thy pleasure it is now past But if you will learne what becommeth of the righteous in novissimis intelligetis you shall vnderstand it in the last daies Marke the vpright man and beholde the iust for the ende of that man is peace Seneca writeth that as the same chaine coupleth the keeper and prisoner togither so hope and feare are ever conioined and feare followeth hope For where our wishes and desires are bent we cannot choose but doubt of our good speede These two are coupled togither in the song of Ionas but their order inverted For feare goeth before like the keeper and iaylour of Ionas and hope commeth ever behinde to giue him comfort of enlargement Feare seemeth to haue the greater scope and to triumph over hope as may appeare in that so many words even fowre whole members of the two nexte verses are spent in the amplification of it when as but a short clause snatching looke of the eie is added in the end to expresse his hope But how little leaven of hope seasoneth the whole lumpe of the daunger before mentioned The partes are according to the number of the verses two First his daunger secondly the hope of recovery The daunger enlarged first by the authour Thou hadst cast mee vvhich noteth not only a violence but a neglect as if the Lorde had throwne him aside never to bee remembred more secondly by the place into the bottome in the midst of the sea thirdly by the accessaries to the place the flowdes compassed mee all thy surges and all thy waves passed over mee fourthly by the infirmity and distrust of his owne hearte the effect of the rest and his conclusion vpon the precedent proofes Then I saide I am cast awaie out of thy sighte But in the seconde place one cast and motion of his eie towardes the temple of the LORD maketh satisfaction and amendes for all those former discomfortes 1 Thou hadst cast me The authour is not his equall a briar contending vvith a thorne an earthen vessell vvith an earthen vessell wherein there is some proportionate comparison The children of Israel sonnes of Anak David and Golias vvere not equally matched yet man to man Wherin if either part be the weaker it may be redressed in time either by theÌ„selues or by their a bettours Or if never redressed the body alone beareth the smart the
soule no whit endangered But the worker of this woe is the most mighty LORDE whose face is burning and his lips full of indignation whose wrath he liveth not vpon the earth that can abide vvhen the foundations of the mountaines mooue and sbake because hee is angrie vvhose anger hath a further extente not vpon the body alone but vpon the soule too not onely to kill but to cast them both away for ever into hell fire Beholde he breaketh downe and it cannot be built hee shutteth vp a man and hee cannot be loosed Woe woe be vnto vs cried the vncircumcised Philistines though they stood in battaile aray who shall deliver vs out of the hands of these mightie Gods erring in the number but not in the power of the glorious deity The men of Bethshemesh being afterwards smitten because they had pried into the arke of Covenant accounted themselues but dead men before him VVho is able to stande before this holie Lord God The very pillers of heaven saith Iob tremble and quake at his reproofe At his rebuke hee dryeth up the sea and maketh the flouds deserte their fish rotte for vvant of water and die for thirst Hee clotheth the heavens with darkenesse maketh a sacke their covering in the prophecy of Esay How fearefull a thing shall it then be to a sinfull man vvhose foundation is but dust and not like those of the mountaines and the pillers of his body but flesh and bloud farre inferiour to the pillers of heaven all the moisture of whose substance shall sooner be exacted than that of the flouds rivers to fall into the handes of the living God who liveth for al eternity beyond the daies of heaven and therefore is more able to aveÌ„ge any iniury done vnto him The anger of a prince though it seemeth as dreadful as the messengers of death vnto vs may bee pacified if not his anger is mortal like himselfe his breath is in his nostrels and promiseth to those that feare an ende of his life and wrath togither The hostility of a deadly foe may beeresisted by hostilitie againe though his quiver bee an open sepulchre and they all very strong if not hee can but eate vp our harvest and bread eat vp our sonnes and daughters our sheepe and our bullockes our vines and fig-trees and destroy our cities But if the anger of the Lord of hosts be kindled who can put it out if he be an enemy let heaven and earth ioine hand in hand to worke our safety it should not helpe If he begin he vvil make an end in the first of Samuell or rather not an ende in the fourth of Ieremie Consider the vision I haue looked vpon the earth saieth the Prophet and loe it was vvithout for me and voide and to the heavens and they had no light I behelde the mountaines and loe they trembled and all the hils shooke I behelde and loe there vvas no man and all the birdes of the ayre vvere departed I behelde and loe the frâ—â—tfull place was a vvildernesse and all the cittyes thereof vvere broken dovvne at the presence of the LORDE and by his fierce wrath For thus hath the Lorde saide the vvhole lande shall be desolate yet vvill I not make a full ende Beholde now an ende and no end Nowe if the Lorde had so cast Ionas as he cast the Angels out of heaven vvithout repentance and revocation of his fact Ionas must haue lien belovv as the gravell and slime of the sea never to haue risen vp But he cast him in mercy not in fury as he cast Adam out of Paradise to till the ground Nabuchodonosor from his kingdome to eate with the beasts of the fielde Iob from hâ—s house and home to lie vpon the dunghill to doe them greater honor and favour in time to come The place hath three amplifications 1. Hee vvas cast into the bottome of the sea vvhere-hence in likelyhoode there was no recovery Else what ment Micheas by the phrase in the seventh of his booke that God vvill cast our sinnes into the bottome of the sea but that hee vvill lay them so lowe and heape such a burthen and weight vp on them that they shall never rise vp againe And our Saviour by the same in the gospell that he who should offend one of his little ones it were better for him that a mil-stone were hanged aboute his necke and hee throwne into the bottome of the sea Implying therein so desperate a danger to the body as would never be restored So they singe of Pharaoh and his host in the fifteenth of Exodus Abyssi operuerunt eâ—s descenderunt in profundum velut lapis and afterwardes profunda peâ—ierunt vt plumbum The bottomlesse depthes covered them and they sunke to the bottome as a stone and as lead they were swallowed in the waters Some vvrite that the sea at the deepest is forty furlonges I cannot censure their estimation But this I am sure of it is very deepe and our Saviour ment to signifie no lesse when he called it not mare the sea by it selfe but Pelagus maris the bottome of the sea So Iob speaketh of Leviathan hee maketh the deepe to boile like a potte of ointemente Yea thou wouldest thinke that the bottomelesse depth had an hoary heade VVhere it is compared for depth vvith that which the legion of Devils in the eighth of Luke desired they mighte not be throwne into Nowe one furlong or faddome of waters had beene deepe enough to haue taken away the life of Ionas much more was he in ieopardy when he was cast into the bottome of the sea 2. he was not onely in the sea but in the midst the heart the inwardst secretes and celles of it as the heart of a living thing is mid-most and inwardst vnto it Wherevpon Christ is saide to haue lien in Corde terrae in the heart of the earth Math. 12 and the depthes to haue stoode vp togither in Corde maris in the heart of the sea Exodus the fifteenth This was the next augmentation of the daunger that the whale bare him farthest from the shore and kept his way in the deepest channell or trade so that all hope of ever comming to lande againe seemed to haue forsaken him 3. he was not onely in the heart of the sea but of the seas There is but one vniversall and maine sea which is the girdle to the dry land but many particulars which take their severall names from the places they lie next vnto Nowe the voyage of Ionas vvas not limited and bounded vvithin the compasse of the Syriacke sea vvhereinto hee vvas first received But if it be true which Iosephus hath that hee vvas cast vp to lande vpon the shore of the Euxine sea then must hee needes bee carryed through diverse seas before his arrival to that place Hee had a purpose at first perhappes to goe no further then to
Tarsus in Cilicia which was harde at hande and the Cilician sea the first hee past by But Ionas is borne from the Cilician to the Aegean from thence to Propontis and so to the rode where his landing vvas A iust iudgement of God vpon him that because he would flie from the presence of the Lord he shoulde be made to flie indeed God threatneth Sobna the treasurer Esaie the 22. that hee woulde carry him into captivity and tosse him as a ball in a large country that he would driue him from his station and destroy him from out his dwelling place So is Ionas carried into captivity a prisoner to a whale and tost as a bal in a large country from sea to sea driven from his station vvhere hee mente to haue setled himselfe and destroyed from out his dwelling place from the land of the living as Cain was a runnagate vpon the land so is Ionas vpon the waters and till the Lord giue a charge for his discharge manumission no land dareth receiue him The floudes compassed mee aboute c. His thirde perill is from the accidentes of the sea For being in the bottome and in the middest of the bottome not of the sea but of the seas is he at rest there No. There is no agony nor passion of the sea but Ionas feeleth it The disquietmentes of that element are either the meetinge of the fresh and salte vvaters togither or the ebbing and flowing of it or the waues and surges that arise either by vvindes in the aire or by flawes and expirations from the cavernes of the earth vvith all these is Ionas acquainted There is no question but all rivers runne into the sea according to the proverbe Qui nescit viam ad mare quaerat sibi amnem comitem hee that knoweth not the vvay to the sea let him get some river to be his guide Now it must needes breede a vexation and tumulte vvhen these contrary waters meete there is a fight and contention helde betwixt them for the time It is an other disturbaunce vvhich the continuall agitation the fluxe and refluxe of the waters maketh For when the course of that mighty body of waters is turned backe againe whither by the moone as they holde in Philosophy or by other disposition which al the instrumentes and engines in the worlde cannot bring to passe wee cannot imagine that so reciprocall a motion is done in peace but that the whole heape of the sea is molested thereby There be the floudes vvhich encircle him and compasse him aboute vvhich either the confluence of the waters diversly qualified or the ebbing and flowing of the sea procured vnto him As who should say I laye not in a calme but looke where the waters were most vnpeaceable and vnquiet even there was I compassed about and had no waye to passe forth The sea is otherwise disquieted when either the windes in the aire or flawes from the vawtes and breaches of the ground raise vp the waues thereof For the earth hath aire oftentimes imprisoned in the hollownes of it which being inwardly choked and labouring to get out sometimes shaketh the ioyntes of the land with earth-quakes sometimes setteth the people of the sea in a rage and bringeth a furious commotion vpon the face of the waters Wherefore Ionas being carryed through the Mid-land sea having the land on both sides of it must needes bee troubled the more by reason the waters haue not so free a passage as in the patent Ocean therefore make a way with sorer impatience Giue them streame at will and there is lesse daunger of travaile but straighten their course and they breake a passage by force and shewe what indignation they can against the barres that hinder them By common experience at home in lockes and mill-dammes wee see what catarrhactes and downe-falles there are by the rage of the water what hast it maketh to passe how vnpatiently it roreth because her liberty is denied her But those that ever passed the Magellan straightes or entred the mouth of the Gaditan sea betwixt Europe and Africke where Spaine and Barbary is devided to make a voiage into Barbary or any other coast within the Mid-land sea know it to be most true not by easie experience alone but by the adventure both of their vesselles and their liues also So as you see the very nature of these seas where the propinquity enclosure of the continent did so much annoye them on every side partly by breathing vpon them out of manye holes and ruptures thereof partly by lessening their channell besides the ordinary windes which raised vp their billowes and the extraordinary providence of God which delt more strongly than al these did the more afflict Ionas The wordes are very significant All thy surges and all thy vvaves passed over mee 1. They are not simplie waues as all confesse but waues with irruption and violent assault Our English well interpreteth them surges which is the meeting and breaking of vvaters in such sorte that the one encountreth the other as if they were at war The Poet notably expresseth them in the shipwracke of Caeix that they plaide vpon the shippe as engines and brakes of warre play vpon castles and as a Lion runneth with all his mighte vpon the weapons of man or as in the siege and skaling of a wall though many haue assailed it before yet one of a thousand at length surpriseth it so when many volumes of waues had before beaten and tried themselues vpon the sides of the shippe yet the tenth vvaue commeth further and fiercer than all the rest They were not inferiour to those that shooke and battered the shippe of Ionas when the sides thereof groned and it thought to bee rent in peeces 2. They are not the surges of the dead and senlesse sea such as the winde and wether onely mighte excite but they are the waues of God chosen and appointed by him to bee his ministers to execute vvrath against disobedient Ionas Thy waves 3. Their number is so infinite and past comprehension that hee speaketh in the largest number All thy waues as if they had beene levied from the endes of the sea and had assembled their forces into one place 4. They lay not aboute him as the floudes before mentioned but they passe quite over him and are a burthen to his head to keepe him vnder still they are on his right hande and on his lefte vpwardes and downewardes forwardes and backewardes and leaue him no hope of evasion The severing of the particulars weakeneth the force of the words But take a summary view of all in one and make a single sentence of the vvhole togither and you shall finde them beyonde exception 1. Hee is in the bottome the lowest and basest part far from the top of the waters 2. in the heart and entralles far from the shore 3. not of one singular sea which had some
limites but of a continuall tract and course of seas 4. Not where the waters were placide and still but vvhere the floudes were ever fighting togither 5. Those floudes lie as a circle about him and keepe him in like armed men 6. Not onely the flouds annoy him the tides of the sea and the decourse of lande rivers but hee is also troubled with vvaues 7. They are not simply waues but surges vvaues of the vehementest collision and insultation 8. And not simply surges but such as are strengthned by the arme and animation of God his waues 9. As if there were no more in the world but they had all forsaken their proper places as they came to the siege of Tâ—oy to turmoile this one sea hee tearmeth them in genelity all thy waues Lastly they were not aboute him as before but laie like a pressure vpon his body to keepe it downe There is yet a stinge in the taile of the Scorpion a danger behinde worse then the former which as it is reserved to the last place so hath it more venime in it then all the rest Then I saide I am cast out of thy sighte which containeth the weaknesse and distrust of his fearefull conscience See what a daungerous conclusion hee maketh against his soule not rashly apprehended but with leasure and deliberation conceived I saide that because the Lord had cast him into the bottome of the sea from the sight of men and the floudes and surges were over and about him therefore hee should thinke hee is cast from the sight of God that is that the lighte of his face brightnes of his countenance aspect of his mercy compassion had everlastingly forsaken him Ionas thou art deceived Thou speakest more to thy selfe theÌ„ ever the Lord said Hee that cast thee into the sea or caused the mariners to doe it never said that he cast thee out of his sight if thou hadst askt the seas and the flouds wherein thou wert overwhelmed they would never haue said it They know that the Lorde can say vnto the earth giue and to the sea restore keepe not those my sonnes daughters back whom I call for It is the voice of the serpent that speaketh this damnable senteÌ„ce vvithin thee Beware of his sophistry admit it not his reasoning is not good that because thou art persecuted driven to the bottome of the sea therefore thou art wholy cast out It is the pestilentest bait that ever Sathan laide to infect soules with Who being himselfe the sonne of perdition compasseth sea and lande to make others his proselytes the childreÌ„ of hel as deeply as himselfe is the cords wherwith he draweth theÌ„ into his own inheritance of destruction are to make the grievousnes of their sins the sense of their preseÌ„t but momeÌ„tany afflictions markes of their finall dereliction and that the favour of God is vtterlie departed from them This vvas the snare that he set for the soule of Iob in the mouthes of his three friendes pronouncinge him a reprobate and hypocrite because hee was afflicted by God The like for the soule of David in the lippes of his insolent enimies vvhen they vpbraided him where is now thy God he trusted in God let God deliver him if hee will haue him Behold I shew you a sea indeede of a bottomelesse depth the ground whereof can no more be founded than the lowest hel He that is throwne into this sea is alwaies falling and descending and never findeth an end It hath no midst in it as the sea hath because it is vnmeasurable and infinite I meane a desperate conscience distrusting the mercies of God relinquished of it selfe the floudes and surges whereof restlesse turbulent vnplacable cogitations can never be quieted and the fightings therein as betwixt waters and waters in the sea betweene affirmations negations it is and it is not cannot be reconciled Let all the rivers and streames of fresh vvater which glad the citty of God and comforte the soules of the faithfull runne into it they are resisted and driven back There is no entrance I meane for any perswasion of the graciousnes kindnes of the Lord though it be preached a thousand times The salt vnsavory bitter quality in the soule wherewith it is baned before hath no communion with so sweete a nature Which sin of desperation as the nature of man hath iust cause to detest because it breaketh that league of kindnes which we owe to our owne flesh many a bloudy instrument hath it put into the hands of man to destroy himselfe which execution beeing done against the laws of nature a worse ever ensueth from the iudgmeÌ„t fear of God so for that iniury indignity which it ostreth to the Lord of heaven sooner shal he forgiue the apostasie of his reprobate angels than this daÌ„ned sin Ierome observeth vpon the Psalmes that Iudas offended more in despairing of pardon and hanging himselfe than in betraying his innocent maister to death Isiodore giveth a kinde of reason for it Because to commit an offence is the death of the soule but to cast of hope of forgiuenesse is to descende into hell What can ever be done more derogatorie and iniurious to that righteous nature of his than to change his trueth into a lye and the lyes of Sathan into trueth and to iustifie Sathan more than God that when as the Lord shall speake on the one side binde by promise confirme by oth and seale with the bloud of his onely begotten son touching his goodnes towardes al true penitent sinners that although he haue made a wound he wil heale it though broken hee will binde vp though killed he will giue life yet he is not beleeved But when the Devill contrariwise shal suggest for his parte that the iustice of GOD will never bee satisfied the heynousnesse of our sinnes never pardoned as if he had left his name of beeing the father of lyes any longer hee is harkened vnto VVhat else is this but to turne falshoode into trueth darcknesse into light and GOD for ever to be magnified into the Devill himselfe Ionas went not so farre as I nowe speake of For though it were a daungerous pang which hee was fallen into and there vvanted but age and strength to make it vp yet he persisted not therein his feete had vvell nigh slipte but he recovered them and he spake vnadvisedlye vvith his lippes but he recalled it againe Yet vvill I looke tovvardes thine holie temple I vvill not so much explicate the wordes at large as vrge their consequence This was the difference betweene Iudas and Ionas Iudas vvente out and never looked backe more The LORDE cast him foorth and the devil bare him awaye to a tree vvhence hee returned not till hee had hunge himselfe Ionas is cast out vvith an hope and minde to returne Hee forgetteth not the temple of the LORDE and the place vvhere his honour dwelt though hee vvere farre remooved
from it Iudas hath nothing but mill-stones aboute his necke the necke of his guiltye conscience to vveigh him downe Ionas hath wings and corke to beare him vp Iudas like a carkas vvherein there is no life falleth downe as the Lacedemonian saide of a dead man whom hee coulde not set vpright vpon his feete oportet aliquid intus esse there must bee somevvhat vvithin Ionas hath that vvithin a spirite of comforte to quicken and supporte him Hee hath an eye in his heade discovering those hidden vvaies vvhich the eye of the eagâ—e and kite never founde out to looke to the temple of the LORDE VVhither he ment the temple at Ierusalem or vvhither his temple in heaven vvhereof the Psalme speaketh the LORDE is in his holy pallace the Lordes throne is in the heavens I enquire not but thrice blessed were those eies that did him this service If his sentence and resolution had ended in those former wordes I am cast out and there had beene the periode and full pointe all his ioyes had ended When the Iewes saide in the Prophet perijt spes nostra our hope is gone they mighte aswell haue added perijt salus nostra our salvation is gone a man vvithout hope is without his best advocate Good successe may often for sake the innocente but never good hope And therefore hee chaunged his stile in good time veruntamen yet notwithstanding I haue annointed mine eyes with the eye salue of hope and through all those obstacles of sea and seas floudes and surges I am able to looke to the place of thy rest It standeth as the rudder in the sentence and turneth it quite an other way It vvas running apace vpon dangerous shelues and had set vp the full sailes of deadliest discomfortes but a breath of faith commeth in and stoppeth that wretched course Notwithstanding Now doth Ionas begin to neese with the childe that the prophet called to life now is his first vprising from the dead he had vtterly fainted when he was in the belly whither of the vvhale or of hell but that he beleeved verily to see the goodnesse of the Lord in his holy temple Epaminondas being striken thorough with a speare and his bloud fayling him asked if his target were safe and whither the enimy were put to flight and vnderstanding all to be answerable to his heartes desire saide my fellowes in armes it is not an ende of my life that is nowe come but a better beginning The losse of the body is not great VVe sow it in dishonour we shall reape it in honour And conscience may be wounded and daunted sometimes in the best that liveth But if Ionas had lost his shielde of faith and his helmet of hope the principall armour of defence the one for the head vvherein the braine the other for the breast vvherein the heart lieth and if the enimies of his soule these desperate agonies had gotten the vpper hande and not beene vanquished by him where had his glory where had his safety beene But his shield you heare is whole Notwithstanding I will looke towardes thine onely temple VVith a little difference you haue the same speeches in the Psalmes which Ionas heere vseth As in the 31. Psalme I saide in mine haste I am cast out of thy â—ight Likewise in 42. All thy waues and thy floudes are gone over me I repeate no more But they make it an argument that Ionas had diligently red the Psalmes and kept them by hearte and applyed them as neede served to his particular occasions Est certe non magnus verùm aureolus ad verbum ediscendus libellus As he spake of Crantors booke Surely the booke of the Psalmes is not greate but golden and throughly to be learned Ierome advised Rusticus that the booke of the Psalmes shoulde neuer depart from his handling and reading Let every worde of the Psalter bee conned vvithout booke I vvill say shortely sayeth he It is a common treasurie of all good learning It appeareth in the gospel that Christ and his disciples were very conversant in that booke because in their sayings writings not fewer then threescore authorities are procured from aboue forty of those severall Psalmes But my meaning is not so much to commende the booke at this time as your vse of it For it is never so well red or hearde as when the harpe of David and the ditty of our hearte the scripture of the Psalme and the sense of our present occasion go togither Quid prosunt lecta intellecta â—isâ— teipsum legas intelligas readinge and vnderstanding without application is nothing Neither is it to purpose to singe Psalmes vnlesse we make them accord to our present miseries when we are in misery when we are delivered to our deliverances other the like variations Thus did Ionas But to come backe to David himselfe though hee spake so daungerously as you haue hearde I am cast of yet hee confesseth hee spake it in his haste and hee correcteth that hasty speech with a veruntamen a particle of better grace as Ionas did yet thou heardest the voice of my praier vvhen I cryed vnto thee And he exhorteth all those that trust in the LORDE to bee stronge and hee vvill establish their heartes Likewise in former vvordes these amongst the restiarring very vnpleasantly and striking out of tune I am forgotten as a deade man out of minde I am like a broken vessell But I trusted in thee O Lorde I saide thou art my God But for nisi and veruntamen but and notwithstanding notes as it were of a better sound our heartes might quake to see such passions in the Saintes of God The beloved sonne of God was not without this convulsion of spirite My God my God why hast thou forsaken mee not feared and suspected but felt and presently endured why hast thou done it yet he commendeth his spirit into the handes of that Lord who seemed to haue forsaken him Thus ever the Lord sendeth a gracious raine vpon his inheritance to refresh it when it is weary and it is true which Osee saith though wee looke for a day or two as if wee were dead and forlorne yet after those two dayes hee vvill reviue vs and the thirde he vvill raise vs vp and we shall liue in his sight I will now proclaime from an other Psalme Heare this all yee people giue eare all that dwell in the world low and high rich and poore one with an other My mouth shall speake of vvisedome and the meditation of my hart is of knowledge I will encline mine eare to a parable and vtter a graue matter vpon mine harpe Surely it is wisedome and knowledge and a graue matter indeede and blessed are they that conceaue it If it bee hid it is hid to those that perish it is a parable to Cain and Saul and Iudas and such like cast-awaies If I had the doubled spirit of Elias and wisedome like
the angels of GOD. I woulde spend it wholy in the commendation of this graue and serious sentence VVherefore shoulde I feare in the evill dayes when iniquirie shall compasse mee aboute as at mine heeles vvhen it shall presse and vrge me so closely with the iudgementes of God that I am alwaies in daunger to be supplanted nowe vvhat are the pillers of this heavenly security can riches or wisedome or houses and landes after our names or honour sustaine vs these are but rotten foundations to builde eternity vpon But GOD shall deliver my soule from the power of the grave for hee will receive mee I drawe to an ende GOD is faithfull that hath promised heaven and earth shall passe avvay but not a iote of his blessed worde As the hilles vvere about Ierusalem and as these floudes vvere aboute Ionas so is the LORDE aboute all those that feare him Hee hath made a decree in heaven it belongeth to the nevve testamente confirmed by the death of the testatour witnessed by three in heaven and as many in earth and never shall it be altered That at what time soever a sinner whatsoever shall repent him of his wickednes whatsoever from the bottome of his hearte the Lorde will forgive and forget it O heaven before heaven And the contrarye perswasions hell before hell damnation before the time I say againe if hee repent of his wickednesse it is not the misery of this wretched life nor terrour of conscience nor malice of foes let them bee men or devilles let them bee seven in one a legion in another all the principalities and powers of darkenesse in the thirde that shall hinder forgivenesse Beholde the lambe of GOD you that are lions in your house as the proverbe speaketh worst towardes your selves you that are ready to teare and devoure your owne soules with griefe and feare of hearte beholde the Lambe of GOD that taketh avvy the sinnes of the worlde Hath his death put sense into rockes and stones and can it not perswade you shall that bloud of the lambe cleanse you from your guiltinesse and will you in a madde and impatient moode throwe your bloud into the aire with Iulian or spill it vpon the grounde with Saul or sacrifice it vpon an alder with Iudas and not vse the medicine that shoulde ease their maladies shall hee open heaven and will you shutte it hee naile the writings to his crosse and you renue them hee pull you from the fire and you runne into it againe Is this his thankes this the recompence of his labours this the wages yee give him for bearing the heate and burthen of the day in your persons this the harvest for the seede hee sowed in teares this the wine hee shall drinke for treading the wine-presse in steede of a cuppe of salvation which you ought to take in your handes and call vpon the name of the LORD that is as he hath drunke vnto you in a bitter cuppe of passion so you shoulde pledge him in a plesant draught of thanksgiving will you take a cup of death and desperation blaspheme his name evacuate his crosse treade the bloude of his testament vnder you â—eete and die past hope God forbid and the earnest praiers and sobbes of your owne soules hartely forbidde it Ianuas aeternae foelicitatis desparatio claudit spes aperit Desperation shutteth vp hope openeth the dores of eternall felicitie And therefore hee that hath least and nothing at all to hope yet let him despaire of nothing it was the advise of an heathen let it bee the practise of a Christian. Let him hope against hope though the basenesse of his condition horrour of sinne weight of tribulation envy of Sathan rigour of the lawe iustice of the vpright iudge seeme to overthwarte him THE XXVII LECTVRE Chap. 2. ver 5.6 The waters compassed mee about vnto the soule c. Yet hast thou brought vp my life from the pit O Lord my God IN the third and fourth verses before I haÌ„dled first the daunger or feare of Ionas illustrated 1. from the person that cast him into it 2. from the place with the accessaries thereunto the depth the heart the multitude of seas 3. from the passions of the sea which vvere either floudes compassing him about or waves overwhelming him those waves in nature surges touching the author Gods surges touching the number all his surges 4. from the infirmity of his owne conscience wherein 1. advisedly he pronounceth and saith 2. that as an vnprofitable thing he is cast out 3. from the sight that is the favour and grace of his mercifull Lorde Secondlye I added thereunto his hope and confidence as a peece of sweete woode cast into the waters of Marah to take away their bitternesse so this to rellish and sweeten his soule againe and to make some amendes for all his former discouragementes In these two contrary affections feare and hope I tolde you the vvhole songe vvas consumed to the ende of the seventh verse First you shall heare his daunger displaied in sundry and forcible members for his wordes swamme not in his lippes but were drawne from the deepe well of a troubled conscience and then at the end some sentence of comfort added as a counter-verse to alay the rigour of the other partes and to vpholde his fainting soule This was the order that David tooke with his soule in the 42. and 43. Psalmes Why art thou cast downe O my soule Hope in the Lorde for I will yet giue him thankes for the helpe of his presence Likewise in the 80. Psalme Turne vs againe O God of hostes cause thy face to shine and wee shall bee safe They come 〈◊〉 seemeth as so many breathings to a man wearied with a tedious race or rather as so many lines and recollections of spirites after swoonings Now vnlesse I will leaue my texte as Ionas left the way to Niniveh which God had apointed him to walke in I must againe entertaine your eares with the same discourse which before I helde I hope without offence to any man For the hearing of these admirable wordes and workes of God is not or should not be as the drinking of wine wherin they say the first draught is of necessity the second for pleasure the third for sleepe so ever more worse but here it is true which the son of Syrach wrot of wisedome for this is the pure and holy wisedome They that eate her shal haue the more hunger and they that drinke her shall thirst the more The eie is not satisfied with seeing nor the eare with hearing such things And albeit it bee a faulte in musicke evermore to strike vppon the same string yet Ionas I doubt not shall easily bee excused and finde favour in your eares in handling this song of his though he bring nothing for a time but the repetition of the same matters For first hee gaue you the ground and plain-song which I called the proposition in the second
soule vvhen he is well-nigh spent and it is a question whether his faith be quicke or dead there commeth an other veruntamen like a showre of the later raine in the drought of summer to water his fainting spirite yet hast thou brought vp my life from the pitte O LORDE my GOD. The readings are diverse The Hebrewes sâ—y thou hast brought vp my life or caused it to ascende The septuâ—ginte my life hath ascended Ierome Thou shalt lifte vp Some say from the pitte some the graue some from death some from corruption There is no oddes For whither of the two times bee put the matter is not great Thou hast or thou shalt For the nature of hope is this futura facta dicit Thinges that are to come it pronounceth of as alâ—eadie accomplished In the eigth to the Romanes we are saved by hope though we are not yet saved And whome God hath iustified those hee hath also glorified though not yet glorified Ephesians the second wee are raised from the dead though our resurrection heereafter to be fulfilled But I stay not vpon this It is a rule in Seneca that by the benefite of nature it is not possible for any man to bee grieved much and long togither For in her loue shee beareth vnto vs shee hath so ordered our paines as that shee hath made them either sufferable or shorte that which Seneca imputed to nature I to hope grounded in the promises of God immutable things the safe and sure anchor of the soule of man The sorrow of Ionas was wonderfully vehement but soone alaied Whence had he that speedy mittigation from nature nothing lesse Here what the voice of nature is When the people of Israell crieth vpon Moses for flesh what is his crie to God I am not able to beare this people If I have founde favour in thine eies kill mee that I behold not this misery When Iezabell threatneth to make Elias like one of the dead prophets he hasteth into the wildernes and breaketh out into impatience and irkesomnes of life O Lord it is sufficient either he had lived or he had bene plagued long enough take away my soule from me The woman in the 2. of Esdras having lost her sonne be it a figure or otherwise it is true in both ariseth in the night season goeth into the field decreeth with her selfe neither to eate nor drinke but there to remaine fasting and weeping till shee were dead Esdras councelleth her foolish woman doe not so returne into the city goe to thine husband c. shee answereth I will not I will not goe into the citye but here will I die You heare how nature speaketh Was Ionas thus relieved no. The sense of his owne strength or rather his weakenesse woulde have sent him hedlong as the devils the heard of swine into the lake of desperation It is the Lord his God whose name is tempered according to the riddle of Sampson both of strong and sweete who is forâ—â—ter suavis suaviter fortis strong in sweetenes and sweete in strength fortis pro me suavis mihi strong for me and sweete to me that hath done this deede Behold my brethren there is hoâ—ie in the lion there is mercy in the fearefull God of heaven He is not only a Lord over Ionas to note his maiesty feare but the Lord his God to shew the kindnes of a father It is the Lord his God to whom he repaireth by particular applicatioÌ„ with the disciple of Christ leaneth as it were in his maisters bosome that delivered his life from the pit his soule from fainting Before he lay in the depthes was desceÌ„ded to the ends of the mouÌ„taines c. All that is aunswered in one worde eduxisti thou hast brought me vp from the pit wherein I was buried Before the waters were come even vnto his soule ready to drinke it in and to turne him to corruption but now God hath delivered that soule from the corruption it was falling into What shall we then say the sea hath no mercy the weedes no mercy the earth with her promontaries and bars no mercy the whale no mercy the Lord alone hath mercy It fared with Ionas as with a fore-ruÌ„ner of his when his spirit was coÌ„fused folden vp within him when hee looked vpon his right hand and behold there was none that would know him much lesse at his left wheÌ„ all refuge failed and none cared for his soule then cried he vnto the Lorde his God and saide Thou art my hope and my portion in the land of the living O harken vnto my cry for I am brought very low even as low as the earth is founded and bring my soule out of prison this pit wherin I lie that I may praise thy name O let not life nor death I name noe more for death is the last and worst enemy that shal be subdued bee able to take your hope from you When your heart in thinking or tongue in speaking hath gone too far correct your selues with this wholesome and timely veruntamen yet notwithstanding I will go to the Lorde my God and trust in his name The nailes that were driven into the handes and feete of our Saviour were neither so grievous nor so contumelious vnto him as that reproch that was offered in speech he trusted in the Lorde let him deliver him This was the roote that preserved Iob and Iob preserved it when his friends became foes and added affliction vnto him he willed them to hold their tongues that he might speake not caring what came of it Wherfor do I take my flesh in my teeth saith he and put my soule in my hand that is why should I fret and consume my self with impatience If he shoulde kill me would I not trust in him so far is it of that I despaire of the mercies of God that my life shall sooner leaue me than my assurance of his graces This was the deepe and inwarde matter he ment in the 19. of his booke from the abundance wherof he made that propheticall and heavenly protestation O that my words were written written in a booke and graven with an iron pen in lead or stone for ever I knowe that my redeemer liveth Wormes rottenes shall consume me to nothing but my redeemer is aliue behold he liveth for evermore hath the keies of hell and of death The graue shal be my house and I shall make my bed in darkenes but I shall rise againe to behold the brightnes of his countenance These eies of nature shal sinke into the holes of my head but I shall receiue them againe to behold that glorious obiect And though many ages of the worlde shall run on betwixt the day of my falling his long expected uisitation yet he shalâ— stand the last day vpon the earth himselfe α and ω the first and the last of all the creatures of God to recapitulate former
or more passions if they vvill goe into captivity againe let them goe but they shall not returne if they sell themselues to the will of their enemy let them never hope for a second ransome VVhen my soule fainted In the second circumstance of the first branch wherein is noted the affection of his soule I will rather marke the efficacie of the worde heere brought than make discourse vpon it The very noting of the worde is discourse enough The wordes that the holy ghost vseth are not vaine vvordes such as are vsed by men to deceiue with the examination search wherof yeeldeth no profit but he that wil weigh them aright must not only view the outwarde face of the whole sentence at large but sucke out the iuice and bloude of every severall vvorde therein contained The extremitye of the soule of Ionas seemeth to bee very greate because there is no little trouble and care how to expresse it The Septuagints render it an eclipse or if you will a dereliction and death of the soule Calvin a convolution or folding vp togither Tremelius an overvvhelming Ierome a streightning or compacting into a close roume Pomeran a despairing VVhatsoever it is Rabbi Kimhi affirmeth that the vvorde is never vsed but of greate miserie happily such as shall accompanie the last times when men shall bee at their wittes endes for feare and their heartes shall faile them because of troubles Nowe whither you saie that his soule forsooke him as if it were and there was deliquium animae a disparition of it for a time as if it vvere not like the state of Eutychus in the Actes who was taken vp for deade though his life remayned in him or vvhither it were wrapt and vvounde vvithin it selfe that her owne house was a prison vnto her and shee had no power to goe foorth no list to thinke of heaven no minde to aske the counsaile of GOD or man as vvhen a birde is snared the more it laboureth the harder it tieth it selfe and though it vse the legges or the vvinges it vseth them to a further hinderaunce so all the thoughtes that the soule of Ionas thought were not to ease the hearte but more to perplexe it and all fell backe againe vpon himselfe or whither the soule were overwhelmed vvithin him with her owne weighte as one that shoulde gather stones for his owne graue or that it was pinched and pressed within a narrowe place that all those former impedimentes promontories and barres of the earth did not imprison him so close as his owne feare or whatsoever it were besides what was it else but either the messenger and fore-runner or a neare companion to that vnnaturall and vngratious sinne which wee haue often alreadye smitten at with the sworde of Gods spirite accursed desperation Howe is the golde become drosse howe is the soule of man turned into a carkeise The chaunge is marvailous That that was given to quicken the bodie and to put life into it is most dull and liuelesse it selfe That that was given to giue liberty explication motion agilitie and arte to every parte of the bodye is nowe the greatest burthen that the body hath If I shall giue the reason heereof it is that which Bernarde alleageth in a Sermon The reasonable soule of man hath two places an inferiour vvhich it governeth the bodie a superiour vvherein it resteth GOD vvhich is the same in substance that Augustine had before delivered in his nineteenth treatise vpon Saint Iohn it quickneth and it selfe is quickened VVherefore if that better life vvhich is from aboue relinquish the soule vvith the comfortes and aides of GODS blessed spirite hovve is it possible but that the soule should also relinquish her body with the offices of her life This is the reason then that the soule faineteth shee first dyeth vpwardes then dovvne-wardes and invvardely to her selfe Shee forgetteth her maker and preserver and hee likevvise striketh her vvith amazement and confusion in all her powers that shee lyeth as it vvere in a traunce and knovveth not howe to apply them to their severall and proper functions Nowe therefore if the floudes and waues of the sea wherewith hee was embraced on every side had beene as kinde vnto him as ever were his mothers armes and those ragged endes of the mountaines like pillowes of downe vnder his bones if the promontories and barres of the earth had vnbarred themselues vnto him of their owne accorde like those dores of the prison in the Actes to let him out yet if the soule within him did remaine thus fettered and gived with the chaines of her owne confusion and all the devises and counsailes of her heart were rather hinderances than helpes vnto her and her greatest enmitie or at least her least friendship came from her owne house that either shee thought nothing or all that shee thought was but the imagination of a vaine thing I would not wish her greater harme Hee wanteth no other miserie that is plagued with a fainting soule Aske not the malice of the sea the malice of the lande the malice of hell against him vvhom the vntovvardenesse and distruste of his ovvne soule hath beaten downe The thirde circumstaunce maketh mention of the subiect or place vvherein his soule fainted that you may knovve there is no power in man to vndoe such implicite cordes and to loose the bandes of sorrowe and death vnlesse some vertue from vvithout set too an helping hande The sense is verie plaine that in himselfe his soule fainted that is there vvas no domesticall earthly naturall helpe that coulde release him but vvhen his father mother friendes lande sea his soule all had forsaken him the Lorde tooke him vp and gaue him better hope For vvho should restore to libertie a soule confounded as this was and re-deliver it to her former abilities teach her to vnderstande arighte prudentlie to deliberate assuredly to hope who reconcile a man fallen out with himselfe and make peace within his borders or rather reviue and recover a man fallen from himselfe but hee who is said to order a good mans goinge and to bee a GOD of order not of confusion VVhen the earth was vvithout forme and voide and darkenesse vpon the deepe and neither heaven nor earth lande nor water day nor night distinguished who fashioned the partes of that vnshapen Chaos separated light from darkenesse and brought the creature into a comely proportion but even the same LORDE who finding this wastnesse and informity in the soule of Ionas made it perfit againe It is evident in the nexte wordes For marke the connexion VVhen my soule fainted within me I remembred the Lorde How is it possible for did his soule faint and was it in maner no soule vnto him as it fareth with some who seeme for a space to bee deade and their spirites to haue forsaken them was all the strength thereof consumed stifled choked given over within him and had hee a memorie
generall substance of them all togither is this that Ionas received hope by remembring the Lorde for his part and that the Lorde on the other side accepted his prayer and gaue successe to it As Ieremie spake in the Lamentations so mighte Ionas say It is the mercie of the LORDE that I am not consumed The reason is For his compassions fayle not The danger seemed vncurable because it lighted vpon the soule not to the crazing and distempering alone but the vtter overwhelminge of it and no hope left in himselfe to heale the hurte What doth he then hee betaketh himselfe to the glasse of memory to see what succour hee can finde there and as it is placed in the hinder parte of the head so he reserveth it for the hinder part of his miseries maketh it his latest refuge to ease his heart I haue red of memories in some men almost incredible Seneca writeth of himselfe that he had a very flourishing memory not only for vse but to deserue admiratiom He was able to recite by hearte 2000. names in the same order wherein they were first digested Portius Latro in the same author wrote that in his minde which other in note-bookes A man most cunning in histories If you had named a capitaine vnto him he would haue runne thorough his actes presently Cyneas being sent from Pyrrhus in an embassage to Rome the nexte day after he came thither saluted all the Senatours by their names and the people round about them A singular gift from God in those that haue attained thereto howsoever it bee vsed But yet as the obiect which memory apprehendeth is more principall so the gift more commendable As Tully comparing Lucullus and Hortensius togither both being of a wonderfull memory yet preferreth Lucullus before Hortensius because he remeÌ„bred matter this but words Nowe the excellentest obiect of all others either for the memorie to accounte or for any other part of the soule to conceaue is the Lord. For he that remeÌ„breth the Lord as the Lord hath remembred him that nameth his blessings by their names as God the starres and calleth them to minde in that number order that God hath bestowed them vpon him if not to remember them in particular vvhich are more then the haires of his head yet to take their view in grosse and to fold them vp in a generall summe as David did vvhat shall I render to the Lord for all his benefites though he forget his owne people and his fathers house though the wife of his bosome and the fruit of his owne loines yea though he forget to eate his bread it skilleth not hee remembreth all in all and his memorye hath done him service enough in reaching that obiect And for your better encouragement to make this vse of memory vnderstande that it is a principall meanes to avoide desperation onely to call to minde the goodnesse of the Lorde forepassed either to our selues or others Thinke with your selues that as it was hee that tooke you from your mothers wombes and hath beene your hope ever since you hungâ— at the breastes and hath opened his handes from time to time to fill you vvith his goodnesse so hee is as able to blesse you still Compare and lay togither the times as David did that because hee had slaine a lyon and a beare at the folde therefore GOD woulde also enable him to prevaile against Golias So if the mercies of the Lorde haue beene so bountifull tovvardes you in former times to create you of the slime of the grounde and to put y a living and reasonable soule into you to nurse you vp in a civil and well-mannered country to redeeme you with the bloude of his begotten sonne to visite you vvith the lighte of his gospell to iustifie you with the power of his free gratuitall grace to fill your garners with store and your baskets with encrease and to giue you sonnes and daughters to the defyinge of your enemies in the gates saye to your selues his arme is not shortened hâ—â— is the same to day that yesterday hee will never forsake vs witâ— his loving kindenesse This is the course that David taketh in tâ—e Psalmes a capitaine never more skilfull to leade in the vvarres though the Lorde had taught his fingers to fighte than to conduct the desolate in the battailes of conscience Call to remembraunce thy tender mercies O Lorde which haue beene ever of olde This was the songe that hee sange to himselfe in the nighte season in the closet and quire of his owne breast vvhen hee communed with his private heart and searched out his spirites diligentlie Hath the LORDE forgotten to bee graciouâ— hee hath then lefte his olde wont No David forgot that the Lorde was gracious and afterwardes confessed his faulte of forgetfulnesse stirred vp his decayed memory and saide But I vvill remember the yeares of the right hande of the most high Not the momentes nor houres nor dayes of a few moment any afflictions which hee hath delt foorth vnto me with his left hande but the years of his right hand his wonders and actes that have beene ever of olde So likewise in an other Psalme Our fathers haue trusted in thee O Lorde Our fathers haue trusted in thee and were not confounded What is that to vs yes we are the children of those fathers sonnes of the same hope and heires of the same promises When the disciples of Christ mistooke the meaning of their maister touching the leaven of the Pharisees supposing he had said so because they had brought no breade he reprooved them for lacke of memory O yee of little faith vvhy thinke you thus in your selues doe yee not remember the fiue loaues vvhen there were fiue thousand men and howe many baskets full yee tooke vp neither the seaven loaues when there were foure thousande men and howe many baskets yee tooke vp thus we shoulde remember indeede how few loaues and howe many thousandes of men haue beene fed with them and what reversions and remnantes of mercy the Lord hath in store for other times O good Iesus saieth Barnarde vpon the Canticles VVee runne after the smell of thine ointmentes the perfume and sweeee savour of thy fat mercies Wee haue hearde that thou never despisest the poore afflicted Thou diddest not abhorre the theefe vpon the crosse confessing vnto thee nor Matthew sitting at receipt of custome nor the woman that washt thy feete with her teares nor the woman of Canaan that begged for her daughter nor the vvoman taken in adultery nor the Publican standing a farre of nor the disciple that denied thee nor the disciple that persecuted thee and thine nor the wicked that crucified thee therefore wee runne after the smell of thine ointmentes and hope to be refreshed with the like sent of grace Many haue written preceptes of memory and made a memoratiue art apointing places and their furniture for the helpe of such as are
feare him nay the worlde may bee measured and spanned but of his goodnesse there is no end They leave that mercy that is better than their life For what is life without mercy Mercie gave it vnto them at the first mercie preserveth it mercie shall exchange it hereafter mercie restore it at the last day without this life of mercie to their mortall lives they live or rather die in everlasting misery Peter tolde his maister in the gospell to shew how willing they were to make Christ their onely advantage Beholde wee have left all He might as truely have saide beholde wee have founde all They left their fathers mothers kinsfolkes houses nettes vanities They found the mercy of God which made a full amendes These other were the thinges that were made to bee lefte Linquenda tellus domus placens Vxor. Wee must leave landes and houses wives and children with their temporall commodities But the change of the apostles of Christ was no vnprofitable change to have left all for him that is above all But woe vnto them who after their tearme of vanity expired and vanities left have not miserere in store a grone and sobbe in their soules to call for mercye and a favourable propension in the eares of their Lorde to haâ—ken to their crie Lastly it is their owne mercy which they forsake that embrace vanity I meane not active mercye in themselves inhabiting their owne heartes but the mercy of almighty God tendered and exhibited to each man in particular vvhither hee bee bond or free Iew or Gentile For his mercy is not onelye from generation to generation but from man to man And in this sense it is true which God spake by Ezechiell Every soule is mine the soule of the father is mine and the soule of the sonne is mine also Therefore it is not saide in my text that they leave the mercie of God but their owne mercy the patrimony of their father in heaven a portion wherof was allotted to every childe For the inheritance of the Lorde is not diminished by the multitude of possessours it is as large to every heire a part as to the whole number put togither This poore man cried saith the Psalme naming a singular person but leaving an vniversall president to the whole church and the Lord heard him And that poore man crieth and the Lord will also heare him Iste pauper ille pauper you may make vp a perfect induction and enumeration For if all the poore and destitute in the worlde crie vnto him hee will heare them all The refutation is now ended and giveth place to the assertion or affirmation what himselfe will doe not as before hee did walking after the lustâ—s of his owne eie and heart nor as the manner of the heatheÌ„ is embracing lying vanities but acknowledging his life and liberty to come alone from the Lorde of mercy But I will sacrifice vnto thee c. To him onelye will hee pay the tribute that is due vnto him not deriving his safety from any other imaginary helpes Hee will offer sacrifice which the law required and he will first make and afterwardes pay the vowes which the law required not the one an offering in manner of necessity the other of a free heart Hee will not offer with cakes or wafers and oile and yet perhappes not without these but with thankesgiving an inward and spirituall sacrifice and that thankesgiving shall haue a voice to publish it to the whole worlde that others may witnesse it Sacrifices and vowes I handled once before Let it now suffice by way of short repetition to let you vnderstande that hee offereth the best sacrifice who offereth himselfe body and soule all the members of the one affections of the other to serue the Lord. It shall please him much better and cast a sweeter smell into his nostrelles than a bullocke that hath hornes and hoofes And hee maketh the best vowe who voweth himselfe I say not in the worlde a virgin but a virgin to Christ that whither hee marry or marry not he hath not defiled himselfe with women for he that shall say hath not coupled or matched himselfe with women in an holy covenant misseth the vvhole scope of that scripture that voweth himselfe I say not in the vvorlde a pilgrime to gad from place to place but a pilgrime to Christ that though hee lie beneath in a barren and thirsty grounde where no water is yet hee walketh into heaven with his desires and in affection of spirit liveth aboue where his maister and head is that vovveth himselfe I say not not in the world a begger but a begger to Christ that though hee possesse riches yet hee is not by riches possessed and albe it hee leaveth not his riches yet hee leaveth his will and desire to bee rich For it was well observed by a learned father The bagge is more easily contemned than the will And if you will you may relinquish all though you keepe all This I say is the richest sacrifice and rightest vowe to giue thy selfe and vowe thy service and adherence to almighty God as wee reade that Peter did but to performe it with more fidelity though all forsake thee I will not And what I beseech you are these sacrifices and vowes but pensions of our duety argumentes and seales of thankefull mindes which is as marrowe and fatnesse to the bones of a righteous man to praise the Lorde with ioyfull lippes to remember him on his bed and to thinke on him in the night watches that is both early and late season and not season to bee telling of all his mercifull workes and recounting to himselfe his manifold loving kindnesses The last thing I proposed is the sentence or Epiphoneme concluding the conclusion or it may be the reason of his former promises I will offer sacrifices c. Why because Salvation is the Lordes I am sure it is the summe of the whole discourse one word for all the very morall of the history Shall I say more it is the argument of the whole prophesie and might have concluded every chapter therein The marriners might have written vpon their ship in steede of Castor Pollux or the like devise Salvation is the Lordes The Ninivites in the next chapter might have written vpon their gates Salvation is the Lordes And whole mankinde whose cause is pittied and pleaded by God against the hardnes of Ionas his hearte in the last might have written in the palmes of their handes Salvation is the Lordes It is the argument of both the testamentes the staffe and supportation of heaven and earth They would both sinke and all their iointes bee severed if the salvation of the Lord were not The birdes in the aire sing no other note the beastes in the fielde give no other voice than Salus Iehovae salvation is the Lordes The walles and fortresses to our cuntry gates
as never were more rare in the rarest Queene and in the sex of woman-hode carry admiration Why doe I saye woman-hode Vertue is tied neither to revenew nor kinde Iulita a vvoman one that witnessed a good confession for the name of Christ as shee was going to the stake to be burnt exhorted womeÌ„ that they should not complaine of the weakenes of nature because first they were made of the same matter whereof man was finished Secondly to the image of the same God Thirdly as fit and as capable to receive any goodnes Fourthly invested into the like honour Why not saith shee Seeing vvee are kinned vnto men in all respectes For not their flesh alone was taken for the creation of women but wee are bones of their bones for which cause vvee are endebted to God for courage patience virility aswell as men And Basile addeth his owne advise that setting excuse of their sexe aside they shoulde set vpon piety and see vvhither nature hath debarred them of any thing that was common to men I note it the rather because I know it greeveth Abimelech at the heart that a vvoman shoulde cast downe a milstone vpon his head to kill him and therefore hee calleth his page to thrust him thorough that men might not say A woman slew him It greeveth Abimelech of Rome and his whole faction that the church of England and the whole estate of our land vnder the government of a woman shoulde bee better able to defend it selfe against his tyranny than any country in Christendome Their heartes breake with envy hereat their tongues and pennes dissemble not their grudge at the foeminine primacie that a woman should bee the head vnder Christ of the church of Englande But as Chrisostome sometimes spake of Herodias and Iohn Baptist so by a contrary application of their manners may I of two as vnlike as ever fire and water the one to Herodias the other to Iohn Baptist Mulier totius mundi caâ—ut truncavit A woman hath beheaded within her realmes and dominions the falsely vsurpinge and surmised heade of the whole worlde Her father and brother of most famous memory had broken his leggs before as they brake the leggs of the theeues vpon the crosse the one his right legge of rentes and revenewes the milke and hony of our lande the other his left legge of idolatrous worshippes the doctrine of men false and erronious opinions wherewith the children of this realme had beene poisoned a longe time Queene Elizabeth hath bruised his heade for though his legges were broken hee began to gather strengh againe Hee now commaundeth not liveth not within our land saving in a few disordered and luxate members which as the parts of an adder cutte a sunder retaine some life for a time but never I trust shall growe into a body againe neither ever is hee likely to revive amongst vs vnlesse the Lord shall raise him vp for a plague to our vnthankefulnesse And therefore as they saide of Tarquinius Priscus in Rome a Corinthian borne and a straunger to their city hee hath vvell deserved by his vertues that our city shall never repent it of chusing a straunger to the king so by her gracious and religious government amongst vs hath her most excellent Maiesty worthily purchased that England shall never be sory that a woman was the Queene thereof When shee came to her crowne shee found the country as Augustus the city of Rome of bricke shee turned it into marble Shee founde it in the sandes she set it vpon a rocke the foundation of prophets and apostles shee founde it a lande of images ignorances corruptions vanities lies shee hath hitherto preserved it and I hope shall leave it to posterity a lande possest of the truth and seasoned with the gospell of Christ crucified This this is the savingest salvation that the Lorde hath this the blessing and happinesse that we enioy vnder her gracious government besides our peace such as our fathers never presumed to hope for plenty prosperity corporall benefites in that we lend and borrowe not not onely our milke but our bloud mony and men too to those that want and when wee ringe our belles for ioy and give eare to the noise of timbrelles and tabrets others are frighted with other kindes of soundes the neying of horses roaring of great ordinance howling of women and children to see their orbities and miseries before their eies I say this is the blessing vvee reape that the gospell is free by her procurement our consciences not enthralled to the ordinances of men our zeale rectified by knowledge and our religion reformed by the statutes of the highest God Now as we have great reason to singe merily vnto the Lorde and vvith a good courage Salvation is the Lordes for these graces so vvhat was the cause of her owne so many miraculous deliverances both before and since shee sate vpon the seate of her fathers but the same Salvation that by saving her saved vs I am sure shee was in daunger either of vvolves or of butchers when her rightuous soule cried Tanquam ovis and as a sheepe was shee led to the slaughter or not far from it When her innocency coulde not be her shield but though shee were free from crime and God and man might iustly have cleared her yet shee was not free from suspicion When she feared that the scaffolde of the Lady Iane stood for an other tragedie wherein her selfe should haue plaide the wofullest part Since which almost despaired escapes but that her time as David spake and her soule was in the handes of that Lord who deposeth and setteth vp Princes how it hath fared vvith her both at home and abroade we al know partly from trayterous and false-hearted Achitophels which haue served her with an hearte and an hearte partely from the bloudy bishops of Rome and their pernicious seminaries as full of mischiefe to Christendome as ever the Troian horse to the inhabitants of Troy partly from the king of Spaine whose study long hath beene to bee the Monarke of Europe of whom it is true that they spake of another Philippe of Macedon that hee bought the more part of Greece before hee conquered it so he buyeth countries before he winneth them and would doe that by his Indian gold which will be little ease for him to doe by men They haue long maliced her and I trust long shall and malice shall doe the nature of malice that is drinke out the marrowe and moysture of those that foster it and bring their devises vpon their owne heades as Nadab and Abihu were consumed with the fire of their owne censors So long as Salus Iehovae endureth which is as long as Iehovâ—h himselfe our hope shall not perish He hath even sworne by his holinesse as he did to David his servaunt not to faile Queene Elizabeth He that prevented her with liberall blessings before shee tooke the scepter into
is no question but hee speaketh vvithout a tongue and such instrumentes of speech as are ordinarie vvith the sonnes of men For vvhat eares had the light the firmament and other his vvorkes to heare and obserue his wordes if hee had pronounced them or vvhat capacitie and intelligence had the fish in this place But as the office of speech in man is to bee the messenger and interpreter of his hearte and to signifie his conceiptes invvardely and secretly purposed so somevvhat the LORDE doeth vvhereby he imparteth a knowledge even vnto insensible creatures what his minde and pleasure is Therefore it is saide that the LORDE spake to the fish when he commaunded that service of him and compelled him to execute his will when hee mooved him to more mercie than nature had shaped him vnto and brought him to the shore whome the hugenesse of his bodie naturally enforced to keepe the depthes of the sea It sheweth what divinity there is if I may so tearme it in the word of God how imperious to command how easie to obtaine when it hath commaunded One fiat is of power to make that which was never made before and had lyen in everlasting informitie if GOD had spared to speake to establish nature when it is not and to change nature when it is to create angels men birdes beastes fishes to store heaven earth and the deepe with innumerable armies of creatures and to make them bowe their knees to their maker and render vnlimited obedience to all his decrees VVhen God was manifested in the flesh and wente aboute doing good as the Evangelist writeth a beleeving Centurion in a suite that dearely affected him desired not the travaile of his feete nor any receite of physicke to heale his servaunte no not so much as the laying on his hande vvhich some had requested nor comminge within the roofe of his house but onely a woorde from his lippes Speake but the woorde LORDE and my servaunte shall bee healed Man liveth not by breade neither recovereth by physicke onelie but by everie worde that proceedeth out of the mouth of God A leper had tolde him in the nexte wordes before Lorde if thou wilte thou canst make mee cleane Voluntas tua opus est Thy will is thy worke And hee saide I will bee thou made cleane As if with the breath of his mouth hee had spoken to his leprosie bee gone as hee afterwardes spake to the Devilles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee packing into the hearde of swine and they went the next way over the rockes and cleâ—ues as if a whirle-winde had borne them He rebuketh the windes and the sea in the same place with more authority than ever Peter rebuked Ananias and Saphira and with the like successe for he smote the breath from the windes and motion from the sea and a greate concussion of waters became a greate calme Who is this that the windes and the sea obey him For they not onelie heare him but heare him vvith effecte they goe and runne and stande still like servauntes of their master and as it were liue and die at his commaundement The prophet in the twenty nine Psalme speaketh of one voyce that the Lorde hath a mightie and glorious voice a voice that hath a sensible sounde indeede and smiteth the eares both of man and beast sometimes with tingling and astonishment that it breaketh the cedars even the cedars of Libanus and shaketh the wildernesse even the wildernesse of Cadesh that it divideth the flames of fire maketh the Hindes to cast their calues and discovereth the forrestes But this voice whereof I speake maketh the cedars even the cedars of Libanus and createth the vvildernesse even the wildernesse of Cadesh formeth the flames of fire fashioneth the Hindes and their younge ones and planteth the forrestes And this was the worde that spake to the fish to cast vp Ionas Beholde at the voice of the Lorde Leviathan casteth his young and aborteth a prophet before hee is willing So true it is by absolute experience which the spirit of God testifieth Heb. 4. That the worde of God is liuely and mighty in operation and sharper then any two-edged sworde and entreth through even vnto the dividing of the soule and the spirite and of the iointes and the marrowe and is a discerner of the thoughtes and the intentes of the hearte Neither is there any creature which is not manifest in his sight but all thinges are naked and open vnto his eies vvith whome wee haue to doe You heare how farre it entered in the wordes of my text It went into the bowels of a Whale lying in the bowels of the seas and as narrowly searched all his entralles as Laban Iacobs stuffe it divided betweene his teeth and their strength that they coulde not chew and went betweene his stomacke the appetite therof that it durst not concoct it drew him as an angle and hooke to the land ransackte his mawe and opened the straights of his throate that the prophet of the Lord might come forth Hee cast vp Ionas The manner of his comming foorth seemeth to haue beene without ease and pleasure to the Whale For as a stomake over-charged or offended with meate that it hath received is not at rest till it hath vnloaden it selfe so the VVhale feeling a morsell vvithin him vvhich hee cannot turne into nutriment what shoulde hee doe for his owne quiet but by the riftings and reachings of his stomacke sende it foorth Thus it is saide of the hypocrite Iob the twentith VVho hath vndone manie and spoiled houses which hee never builded vvhose wickednesse vvas sweete in his mouth as perhappes Ionas in the mouth of the fish and hee hidde it vnder his tongue c. That his meate in his bowels was turned and that the gall of aspes was in the middest of him that hee had devoured substance and shoulde vomit it vp for GOD woulde draw it out of his bellie that hee shoulde restore the labour and devour no more that â—ee shoulde feele no quietnesse in his bodie neither reserue any thing of that vvhich hee desired There you heare at large what the nature of a surfitte is And doubtlesse ill gotten goods vvhen a man snatcheth at the right hande and catcheth at the lefte vvithout beeing satisfied and eateth vp the people of the lande as breade is a spirituall surfitte and not a kindelye or hole-some mainetenance to him that hath coveted it So is pleasure and sweetnesse in sinning vvhen one favoureth it as Zophar there speaketh and vvill not forsake it but keepeth it close in his mouth though it dwell in darkenesse as darke as night and saie to the soule and reines hide mee safe yet it is a surfitte too and vvhen the bellie hath beene filled vvith aboundaunce thereof it shall bee in paine to continue the phrase of that booke and GOD shall sende vpon it his fierce vvrath The angell of the Laodicaean Church Revelation
mercie pleaseth him For who hath first loved or first given or anye way deserved and it shal bee restored vnto him a thousande folde Blessinges and thankesgivinges for evermore bee heaped vpon his holy name in whom the treasures of mercy and loving kindenesse dwell bodylie who of his owne benevolente disposition hath both pleased himselfe and pleasured his poore people with so gracious a qualitye Even so LORD for that good pleasure and purpose sake deale with the rest of thy people as thou hast dealt with Ionas and the marriners take awaie those iniquities of ours that take away thy favour and blessing from vs and as a stranger that knoweth them not passe by our transgressions retaine not thine anger for ever though we retaine our sinnes the cause of thine anger but returne to vs by grace who returne not to thee by repentance and haue compassion vpon vs who haue not compassion vpon our owne soules subdue our raigning and raging vnrighteousnesse and drowne our offences in the bottome of the sea which els will drowne vs in the bottome of perdition The mysteries buried vnder this type of the casting vp of Ionas the seconde principall consideration vvherein I bounded my selfe are collected by some 1. The preaching of the gospell to the Gentiles not before the passion and resurrection of Christ because Ionas went not to Niniveh till after his sinking and rising againe 2. A lanterne of comforte to all that sit in the darkenesse of affliction and in the shadowe of death held out in the enlargement of Ionas who though hee vvere swallowed downe into the bowels of an vnmercifull beast yet by the hand of the Lord he was againe cast our These are somewhat enforced But the only counterpane indeed to match this original is the resurrection of the blessed sonne of God from death to life figured in the restitution of the prophet to his former estate of liuelyhode and by him applyed in the gospel to this body of truth who is very and substantiall trueth For so hee telleth the Scribes and Pharisees twise in one Evangelist An evill and adulterous generation degenerated from the faith and workes of their father Abraham wherein standeth the right descent of his children asketh a signe but no signe shall bee given vnto it saue the signe of the Prophet Ionas For as Ionas vvas three daies and three nightes in the whales belly so shall the sonne of man bee three daies and three nightes in the â—earte of the earth His meaning was that if this so vnlikely and in nature so vncredible a signe coulde not mooue them all the tokens in heaven and earth would not take effect That Christ is risen againe there is no question The bookes are open and hee that runneth may reade enough to perswade him Hee that tolde them of the signe before mentioned signified the same worke vnder the name and shadow of the temple of Ierusalem a little to obscure his meaning and that hee tearmed a signe also Destroie this temple and I will builde it againe in three daies He meante not the temple of Salomon as they mistooke but the temple of his bodie more costly and glorious than ever that admired temple of theirs the buildinge whereof in the counsaile of his father was more than forty and sixe yeares even from the first age of the worlde and everie stone therein angular precious and tryed cut out of a mountaine without handes ordeined from the highest heauens without humane furtheraunce and such whereof hee affirmed longe before in the mouth of his Prophet who could iustifie his saying Thou shalt not suffer thine holy one to see corruption though of the other temple hee prophecied and it was perfourmed there shall not a stone bee lefte standing vpon a stone that shall not bee cast dovvne Praedixit revixit He gaue warning before that it shoulde so bee and hee fulfilled it The earth-quake at the very time of his resurrection Math. 28. the testimonie and rebuke of Angelles vvhy seeke yee the living amongest the deade hee is risen he is not here his manifestation to one to two to twelue to moe than fiue hundreth at once once and againe his breaking of breade amongst them the printes of his handes and side their very fingers and nayles for evidence sake thrust into them togither with so many predictions that thus it must bee and so many sermons and exhortations that so it was are able to resolue any spirite that setteth not it selfe of purpose to resist the holie Ghost Or if there be any of so audacious impiety as to deny the scriptures the warrante whereof is so stronge that Paul in the Actes of the Apostles not tarrying the answere of king Agrippa by his owne mouth speaketh in his name by a reasonable and vndoubted concession I know thou beleevest them and hee thought it afterwardes firme enough to prooue any article of the faith without other force according to the scriptures let them listen a while to that learned disputation that GREAT ATHANASIVS helde concerning this point Hee proveth that the sonne of God coulde not chuse but die having taken vnto him a body of death and that hee coulde not but liue againe because that bodye of his was vitae sacrarium The vestrie or chappell wherein life vvas conserved And hee holdeth it a senselesse thing that a dead man shoulde haue the power so to extimulate and pricke the mindes of the livinge that the Grecian and Pagan was brought to forsake his auncient nationall idolatries and worship the Saviour of the world that a man forsaken of life and able to doe nothing should so hinder the actions of actiue and liues-men that by the preaching of Iesus of Nazareth an adulterer leaveth his adulteries a murtherer his bloud sheades and at the naming of his dreadfull name the very devilles departe from their oracles and oratories He vrgeth yet further Howe can the carkas of a dead man prevaile so much with the living that vpon the confidence of life therein contained they haue endured the losse of libertie countrie wife children goods good name and life it selfe with such Christian magnanimity that the Arrians espying it beganne to receiue it as a ruled and resolved case not to be doubted of there is no Christian living that feareth death As for the slaunder of his sworne enemies the Iewes whose malice cannot ende but in the ende of the woorlde vvho contrary to common humanity belyed him in his graue and gaue not leaue to his bones to rest in peace saying and hyring men to saye and vvith a greate summe purchasing that vntrueth as the chiefe captaine did his burgesshippe Actes the two and twentith His disciples came by nighte and stole him awaie while we slept let it sleepe in the dust with them till the time come When everie eie shall see him even those that pierced him vpon the crosse and those that watched
committed vnto it but all kindes of deathes shal be swallowed vp into a general victory and in his name that hath wonne the field for vs we shall ioifully sing thankes be vnto God that hath given vs victory through our Lord Iesus Christ. And as Ionas was cast vp vpon the drie ground the land of the living where he might walke and breath and repose himselfe without danger of miscarying and Christ restored to life and immortality and exalted to a glorious estate at his fathers right hand so the Lord shall also shew vs the pathes of life fill vs with the ioy of his countenaunce for evermore Our corruptible shall put on incorruption our mortall immortality we shal liue with the lambe that was slaine in eternal glory Other shal rise to shame perpetual coÌ„tempt Dan. 12. And to the resurrectioÌ„ of coÌ„demnatioÌ„ Ioh. 5. Sadduâ—es Saturnians Basilidians Epicures Atheists which haue trodden this precious pearle of doctrine vnder their swinish feet haue not beleeved that they might be saved but we to the leÌ„gth of daies in the hands of God to the sight of his holy face which is most blessed blessednes Other particulars of stature age the like we cease to enquire of because God hath forborn to deliver them We will not loose that by our curiosity which Christ hath bought with his bloud and is gone to possesse in the body of his flesh that we may also possesse it I am sure there shal be al wel for else it shoulde not bee There shall bee a drie grounde for this valley of teares and sea of miseries A lande of the living for this desert of the dead A commodious and setled habitation for this tossing to and fro There shall be no monsters of land or sea to make vs afraid any more no sorrow to disquiet no sicknesse to distemper no death to dissolve vs no sin to obiect vs to the wrath of God and to bring vs in danger of loosing his grace THE XXXI LECTVRE Chap. 3. ver 2. And the worde of the Lorde came vnto Ionas the seconde time saying Arise goe vnto Niniveh that great citie c. THe summe of the whole prophecie and of every part therein I have often told you is in variety of examples the mercy of God towards his poore creatures The boundes whereof if any desire to learne how large they are let him coÌ„sider that in this present history it is exhibited both to Iewes GeÌ„tiles an example of the former was Ionas of the later the Mariners the Ninivites both to prophets and others of meaner and mechanicall callings both to Prince and people aged and infantes men and beastes that no man may thinke either himselfe or his seed or any the silliest worme that moveth vpon the earth excluded therehence Paul in his first to Timothy glorieth in the mercie of Iesus Christ which he had shewed vpon him to the ensample of such as shoulde beleeve in time to come But heere are fowre examples at once and as it were fowre gospels preaching to every countrey and language age and condition and sexe the hope of better thinges Blessed be the Lord God which hath written a whole booke of remembrances and filled it with argumentes to so good a purpose This third chapter which by the wil of God we are entred vpon treateth in generall of the mercy of God towards Niniveh and sheadeth it selfe orderly into foure parts 1. The calling or commission of Ionas renued 2. The perfourmance of his message 3. The repentance of Niniveh 4. Their delivery Ionas is called and put in charge againe in the two former verses Wherein besides the authour and other particulars heretofore extracted from the same words we will rest our selues especially vpon these three points 1. The repitition of his warraÌ„t The word of the Lord came the second time 2. Whither he is vvilled to goe To Niniveh 3. What he is to doe there 1. touching the matter he must preach the preaching that God shall bid them 2. touching the manner he must doe it by proclamation And the word of the Lord came vnto Ionas the second time saying Arise go vnto Niniveh that great cittie Ionas being become a new man after his baptisme regeneration in the water of the sea receiveth a new commission his former being forfeited by disobedience First it is not lawfull we know for any man to take that honour vnto him without calling nor to set himselfe vpon a candlesticke who hath no power to burne vnlesse God kindle him I haue not thrust in my selfe for a pastour after thee neither haue I desired the day of miserie Then because Ionas had disanulled his first commission it stood as voide vnto him and of none effect till it was repeated the second time Peter denying his maister three times and not lesse then loosing thereby his legatine Apostolicke authority repaireth his broken credit by three confessions and is newly invested into his former office If I fall now and then into the same points which I haue already handled in the first chapter you may easily pardoÌ„ me For first the words are the same or not much altered happily as the first commission of Ionas took shipwracke in the Syriacke sea so the first notes I gaue are perished in your memories and therefore there may be neede or repetition of such doctrines no lesse than of his charge There is no materiall difference betvveene the tvvo verses vvherein the mandate is given vnto him but in the addition of one particle The second time Which carrieth a double force first of propension in the nature of a man to fall away from God vnlesse it be daily and continually renued The Apostle was faine to travaile in birth and to doe it againe with his little children the Galathians till Christ were formed in them for as the ripening and perfiting of a childe in his mothers wombe asketh the time of nine moneths at least so the breeding of Christ in the consciences of men and begetting or preserving of children to God cannot be done without often and carefull endevour bestowed therein Secondly of the mercifull clememcie of God towardes Ionas in restoring him to his former dignity For he not onely gaue him his life vvhich vvas despaired but the honour and place of a prophet He might haue lived still and seene long life and many daies a straunger to his owne home an alien to his mothers sonnes an exile from the Israelites a by-worde of reproach for leesing his wonted preheminence and as they wondered when they heard that Saul prophecied What is Saul become one of the prophets so it might have given as iust a cause of admiration that Ionas was become none of the prophetes But Ionas abideth a prophet still and is as highly credited as if hee had not broken his former faith I knovve the patience of GOD is verie abundante Hee is mercifull and
the settled lees of their long continued abhominations and thou shalt end many labours in one thou shalt doe a cure vpon the heart of the principall cittie the benefite whereof shall spread it selfe into the partes of the whole countrie But if Niniveh bee so greate in vvealth and so deepely rooted in pride that shee vvill not bee reformed tell hâ—r shee hath climbde so high to have the lower downe-fall though her children should die in their sinnes yet their bloud for example given shall especially bee required at her handes Many goodly citties were there in Asia Babylon so big that Aristotle called it a country not a citty and Niniveh greater then Babylon and Troy lesse then them both but in her flourishing daies the piller of that part of the world of vvhich and many their companions wee may now truely say O iam periere ruinae the very ruines of them are gone to ruine The king of the Gothes when he saw Constantinople pronounced that the Emperour there was an earthly God They write of Quinsay at this day that it is an hundreth miles about and furnished with 12000. bridges of marble Let not Ierusalem leese her honour amongst the rest Though her honour and happinesse were laide in the dust long since They that were alive when IerusaleÌ„ lived to have numbred her tovvers considered her walles and marked her bulwarckes and to have tolde their posterity of it might have made a reporte skarsely to have beene beleeved I am sure vvhen the Kinges of the earth were gathered togither and sawe it they marvailed they were astonied and suddainely driven backe Let mee adde the renowned citties of Italy by some never sufficiently magnified Rich Venice Greate Millaine Auncient Ravenna Fruitfull Bononia Noble Naples with all their glorious sisters and confederates and her that hath stolen the birth-right from the rest and saith she is ancientest and the mother to theÌ„ all which only is a citty in the iudgment of Quintilian and others are but townes were they all cities great and walled vp to heaven as those of the Anakins were they regions as hee spake of Babilon and every one a world in it selfe yet time shall weare them away sin shall dissolue and vndoe their composition and hee that is greate over all the kingdomes of the earth can cover them with brambles sowe them with salt and turne them vpside downe as if they had never beene When the Emperour Constantius came in triumph to Rome and behelde the companies that entertained him he repeated a saying of Cyneas the Epirote that he had seene so many Kings as Citizens But viewing the buildinges of the cittie the stately arches of the gates the turrets tombes temples theatres bathes and some of the workes like Babell so high that the eye of man coulde skarcely reach vnto them he was amazed and said that nature had emptied all her strength vpon that one cittie Hee spake to Hormiâ—da maister of his workes to erect him a brasen horse in Constantinople like vnto that of Traian the Emperour which hee there sawe Hormisda aunswered him that if hee desired the like horse hee must also provide him the like stable All this much more in the honour of Rome At length hee asked Horsmida what hee thought of the cittie Who tolde him that hee tooke not pleasure in any thing but in learning one lesson which was that men also died in Rome This was the end of those kinglie men which Constantius so tearmed and the end of that lady citty the mirrour and mistresse of the worlde vvill bee the same that hath befallen her predecessours And as nature emptied her selfe vpon it so shee must empty her selfe into nature againe if shee be so happy to fulfill the number of her daies and come to a perfit age but such may bee the iudgement of God vpon her notorious and vncureable witchcraftes that as an vntimely fruite shee may perish reape the meede of the bloud-sucker in the Psalme not to liue out halfe her daies Preach vnto it the preaching which I bid thee Or proclaime against it the proclamation which I enioyne thee So that first the matter must be receaved from the Lord secondly the manner must bee by proclamation and out-crying which requireth not onelye the lowdenesse of voice but the vehemency and fervency of courage to excecute his makers will In Esay they are both ioyned togither For first the Prophet is willed to cry And secondly because he was loth to trust the invention of his owne spirit hee taketh his texte from the mouth of the Lord What shall I cry that all fleshe is grasse c. Iohn Baptist in the gospell is but a voice himselfe not the authour nor speaker but onely the voice of one that cried in the wildernesse prepare the waies of the Lorde And whether hee spake as lowde as the will of that Crier was I report mee to the Scribes and Pharisees Publicans souldiers Herode and Herodias vvhose eares hee claue in two with denouncing his maisters iudgementes The preaching which I bid thee Howe daungerous it is for any messenger of the Lord to exceede the boundes of his commission by addinge his owne devises thereunto and taking words into his mouth which were never ministred vnto him or to come shorte of it by keeping backe the couÌ„sailes of his master which he hath disclosed to be made knowne let that fearefull protestation in the ende of the booke summing and sealing vp all the curses and woes that went before testifie to the worlde I protest vnto euerie man that beareth the wordes of the prophecie of this booke and of all those other bookes that the finger of God hath written If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this booke And if any man shall diminishe of the wordes of the booke of this Prophecie God shall take away his parte out of the booke of life and out of the holy cittie and from those thinges which are written in this booke The protestation hath vveight enough vvithout helpe to make it sinke into the dullest eares of those who dare adventure at such a price to set their sacrilegious handes to those nice and religious pointes Let them bevvare that preach themselues and in their ovvne names and saye the Lord hath said vvhen he never said that abuse the worlde vvith olde wiues tales olde mens dreames traditions of Elders constitutions of Popes precepts of men vnwriten truthes vntrue writings or that sell the worde of the Lorde for gaine and marchandize that pearle which the vvise marchant vvill buy vvith all the treasure hee hath that holde the truth of God in vnreghteousnesse and dare not free their soules for feare of men and deale in the worke of the Lorde as adulterers in their filthines for as these esteeme not issue but lust so the others not the glory of God nor
at the commandement of the Lorde they iournyed and at the commaundement of the Lorde they kepte the Lordes watch by the hande of Moses O happy and heavenly sound of wordes where the lustes of their owne eies and counsailes of their owne hearts were displaced and the commaundement of the Lorde in all thinges for going and tarrying from a day to a month and so to a yeare was only observed That which David demaunded in behalfe of a yong man wee may aske of yong and old and all sorts of men In quo corriget c Wherewithall shall a yong man amende his waies or an old man his or theirs the Prince subiect noble vnnoble Priest prophet for we are all crooked and haue neede to be rectified But wherewithall even by ruling our selues after thy worde Whither shall we else goe as Peter akt his master in the gospell Thou hast the words of eternall life not only the words of authority to commaunde and binde the conscience nor the wordes of wisedome to direct nor the wordes of power to convert nor the woordes of grace to comforte and vpholde but the wordes of eternall life to make vs perfitely blessed And therefore wo to the foolish prophets that follow their owne spirites and prophecie out of their owne heartes so likewise wo to the foolish people that follow their own spirits walke by the dimme and deceitfull light of their owne devises I may say vnto such as Ieremy to their like in the eighth of his prophecie How doe yee saie we are wise and the law of the Lord is with vs for he answereth them with wonder and demonstration to the world that they were to senselesse to builde vpon so false a grounde Loe they haue reiected the worde of the Lorde and what wisedome is in them The messenger that went to Micheas to fetch him before Ahab and Iehosaphat might sooner haue craved his head and obtained it then one word from his mouth contratying the word of the Lord. He spake him very faire in a fowle matter Beholde nowe the wordes of the prophetes declare good vnto the king with one accorde Let thy worde therefore I pray thee he like the word of one of them and speake thou good But the prophet wisely aunswered him knowing that the best speech is that not which pleaseth the humours of men but the minde of GOD As the Lorde liveth though I die for it my selfe whatsoever the Lorde saith vnto me that will I speake So like wise whatsoever the Lorde saith vnto vs that let vs doe and let vs learne how dangerous it is to swerue from his will I say not by open rebellion as Ionas did but in the least commaundemente by the smart of Moses and Aaron who being willed in the twenteth of Numbers onely to speake vnto the rocke and to vse no other meanes saue the word of their mouthes and it shoulde giue water vnto them because they smote it with the rodde and smote it twice both to shew their distrust of the promise of God and to vtter their impacience they were also smitten with the rod of his lips and had a iudgement denounced against them that they should not bringe the people into the land which hee had promised vnto them Now Niniveh was a great and an excellent citty of three daies iourney Wee haue heard of the greatnesse of Niniveh twice before once so late that a man woulde thinke it were needelesse so presentlye to repeate it Howbeit we shall heare it againe and this third time in an other manner then before forciblie broughte in as it vvere and breaking the hedge of the sentence and with greater pompe of wordes and every place of her ground exactly measured vnto vs. Ionas was going apace to Niniveh The history was running onwards as fast and keeping her course And it may be the mindes of those that heare or reade the history passe too quickly lightly over the sequele thereof They heare of the greatnes of Niniveh as that Queene did of the greatnesse of Salomon but they will not beleeue howe greate it is vnlesse they may see it with their eies and haue a table or map thereof laide before them at lardge This is the reason that first the vvisedome of God interrupteth the sentence and maketh an hole as it were in the midst thereof as God in the side of Adam and closeth not vp the flesh againe till the greatnes of Niniveh be thoroughly known Now Niniveh c. That is I must tell you by the way once againe for feare of forgetting I will rarher hinder the history a while then not put you in mind of a matter worthy your gravest attnetiō That Niniveh was a great cittie yea very great a citty though lent to men yet better beseeming the maiesty of God so stately and excellent that we find not in earth wherewith to match it and somewhat to say in particular not filling your ere 's alone vvith generall tearmes the very vvalke of their borders will aske the travaile of three daies A great and excellent cytty or exceedingly great The mother tongue wherein the history was written hath it thus a cytty great to God The like maner of speech is vsed by Rachel Gen. 30. Whē Bilha her maid had the secōd time borne a son to Iacob Leah ceast to be fruitful with the wrestlings of God haue I wrestled with my sister and gotten the vpper-hand that is with wrestlings aboue the nature and reach of man I take the meaning of the phrase to be this if life finite and infinite haue any proportion Either that Niniveh was as greate for a cittie as God is great for a God or that it surpassed so farre the nature of created and inferiour thinges that nothinge but the most excellent himselfe must bee named vvith it or happily as Troy vvas feigned to bee the buildinge of the Goddes so no worke-man in heaven or earth vvas worthye to bee credited vvith the building of Niniveh but the chiefe of all Others do otherwise interpret it I knowe That therefore it is called a cittye to GOD because there was no idoll in it but it was truely and properly dedicated to the service of one onely God whereas the contrary is manifest both by the multitude of her fornications mentioned in the thirde of Nahum and by Nisroch their false God which Senacharib was worshipping in the temple of Niniveh when his two sonnes slew him or because it was in especiall regarde with GOD in that hee sent a prophet to reclaime it and to plucke it foorth of the fire of his intended iudgement whereas Bethleem the least amongest the thousandes of Iudah and but an handefull to Niniveh and Bethania the towne of Marie and Martha though more tender in the eies of GOD for the birth doctrine and miracles of more then a prophet were never so called Vndoubtedly the reason
bee ashamed at his presence O let vs all from the highest to the lowest fall downe and kneele before the Lorde our maker let vs lie lowe before the foot-stoole of his excellencie and withall submission both of bodie and spirite acknowledge his hand power over vs. He is our God and will thus bee served our Lorde and will thus be honoured our father and will thus be followed our iudge and dreadfull revenger and will thus be feared THE XXXVI LECTVRE Chap. 3. vers 7. And he proclaimed and said through Niniveh by the counsaile of his king and nobles saying let neither man c. IN the particular explication of the repentance of Niniveh begunne in the sixte verse I observed principally both the order of their dealing that without the knowledge and warraunt of their king they attempte nothing in private and the example or precedency of the king therein for his owne parte vvhich was as if he had thus pronounced against himselfe a iudgemente is come foorth against all the sinners of Niniveh and I am first and the onely vvay to mitigate the anger of God is repentance and I will bee first therein also The repentaunce of the king was in effecte the repentaunce of the whole citty as it is noted of the ruler Ioh. 4. when hee hearde the wordes of comforte Goe thy waies thy sonne liveth hee first beleeved himselfe afterwardes vvhen hee better knewe the time and other circumstances then hee beleeved and his whole housholde You haue hearde alreadye in what life the repentance of the king is described for whatsoever he had making for honour and princelyhood that hee forsooke and whatsoever there was on the other side to degrade and discountenaunce himselfe in the eies of his subiectes that hee admitted and endured hee rose from his throne and threwe of his robe as much as to say hee laide downe all his authority state excellency and forgate himselfe to bee a king and the monarch of the countrey and more then that covered himselfe vvith sacke-cloath and sate in ashes so farre from being a kinge that hee seemed in his owne sighte to bee lesse then nothinge The throne and the robe with other royall preheminences as the scepter the crowne and gorgeous attire in difference from other men haue ever preferred vnto the eies of the worlde an image of that glorie and honour wherewith the kings of the earth are invested It appeareth in the booke of Genesis what maiesty the Egyptian kinges had by that seconde degree of honour which Pharaoh awarded vnto Ioseph hee put a ring vpon his finger and araied him in garmentes of fine linnen and hunge a golden chaine about his necke placed him vpon the best chariot saue one they cryed Abrech before him hee onely reserved vnto himselfe the Kings throne Likewise we may read what honor belonged vnto the kings of Chaldaea and of the Medes and Persians in the bookes of Esther and Daniell and of the throne of Salomon with all his other port and prosperity wondred at so much by the Queene of Saba in the first of kings and other places And there is no question but the kings of Niniveh being growen and swollen in pride were not far behinde these The stranger it is vnto me that this golden cup of honour authority made him not drunke and draue him from all sense of his earthlines and mortality it is so vsuall an intoxication to the rulers beneath making them forget that God which sitteth aboue them We haue seene what the king of Niniveh hath done in his owne person now we must also attend what he did with the multitude and in common for he is not content to mourne or pray or fast or repent alone or alone to be freed and delivered from the curse of God hanging over them but he is carefull of his people too by giving the best example he can he is both carbo and lampas a cole burning vnto himselfe and a lampe shining vnto other men The ointment runneth downe from the head by the beard to the border of the garment repentance I meane descendeth from the king by the counsaile and nobility to the meanest soule of the city First he calleth his counsaile togither secondly they make an acte thirdly they cause it to bee published fourthly that acte vvas onelye for repentance and the service of God VVho ever hearde the like I say not in Israell vvhere prophets and Apostles and Christ himselfe preached but even in paradise the garden of the Lord vvho ever heard the like to this that vvas done in Niniveh The Lord had but one paire of men in paradise and preached but one word vnto them himselfe by his owne mouth and they obeied him not but in the citie of Niniveh barbarous wild and barren Niniveh where all the plants were vnnaturall and it could not be hoped that the fruite shoulde be other then sowre and vnsavoury to him that gathered it they are all turned saintes at the preaching of one Ionas As one reported at Rome after his long voyage that he had seene in England a goodly king in Fraunce a goodly kingdome in Spaine a goodly counsaile so beholde all these togither in Niniveh a good king a good counsaile a good nobility a good people the whole city good The king commandeth the princes consent the people obey all iointly excecute as if all Niniveh vvere but a single man and had but one heade and one heart amongst them It vvas vndoubtedly the vnction of Gods spirite and not their naturall gifte that caused such tractable and tender heartes prophets may preach long enough as the droppes of raine fall vpon marble stones but if the God of peace and vnity ioine not two in one and tie the tongue of the preacher to the eares and conscience of his hearer not by a chaine of iron or brasse but by the bond of his holy spirit and wrappe a blessing and power in his wordes to subdue the soule of man and bring it in subiection to the will of God it can never be effected By the order and course of the things themselues though not of the wordes the first thing that the king did was the assembling of his princes and counsailours as appeareth manifestly by the parenthesis that followeth by the counsailr of the king and his nobles Thus the king doth nothing without his counsaile nor the counsaile without the king but both togither No man is ignorant that the greatest offices haue neede of the greatest supportation and that a king must haue many eies eares and hands as Xenophon wrote in his institution of Cyrus that is many subordinate counsailours ministers and assistantes by whome to discharge the burden of his place VVhen Iethro saw Moses his sonne in law sitting himselfe alone and iudging the people from morning vnto even he did not lesse then reprooue him for it VVhat is this that thou doest to the
their evill waies and forsaking that wickednes vvhich was in their handes So that by this their behaviour they seeme to intende thus much wee acknowledge before thy maiesty Lorde of hostes wee thy vnworthiest creatures that ever thy handes haue formed viler then the sackcloth wee weare for if there had beene baser stuffe in the worlde wee vvoulde not haue refused it fowler in thy fight then the ashes wee are besprent vvith vvee acknowledge before thy maiestie our king princes and senatours our sonnes and daughters olde and yong even from the grounde of our heart that thou art a righteous Lorde and vvee an vnrighteous nation not vvorthie our meate drinke clothing or any other thy benefites yea worthy to fall vpon the sharpest edge of thy severest iudgments we haue endangered our selues wiues and children infants and dumbe beastes life and goods city and people to thy heaviest ire and in acknovvledgement thereof and signe of our humble subiection as guiltye within our selues and condemned in our owne consciences whatsoever thou hast given vs to enioy outward or inward nearer or further of for comfort for pleasure for service or anye other vse either in our familes at home or in our foldes and stalles abroade wee resigne into thy hands as having no right vnto it we lay it downe at the feetâ— of thy iustice and beseech thee for thine owne names sake to take mercy vpon vs. Let neither man nor beast c. But what meane the king and councell of Niniveh by so mad a decree haue they a purpose to regaine favour of God and thinke they to do it by trifles and vanities are they so simple and vnsensible to put vnsensible beastes to repentance hath God care of bullockes and sheepe or haue bullockes and sheepe care of God doe they not liue and die without repentance shall I say yea without religion and without reason also did they feare nay did they ever know God that they shoulde bee threatned haue they ever sinned or shall they ever come to iudgemente that they are taught heere to humble themselues and to bee Godly as it were and to ioyne with the people of Niniveh in their publique repentance O pardon repentance a-greater absurditie then this her vnspeakeable griefes and compunctions within knowen vnto God and to no mortall creatures besides that feeleth them not send forth vnreasonable actions sometimes to common iudgement Her spirit is so dull and lumpish with sorrowe that shee cannot abide the recreation of anye creature when shee is in heavinesse shee wisheth and endevoreth by her vttermost provocations that not onely men but beastes nay trees and stones might mourne with her And that the light of heaven woulde accompany her in her dolefull passions Shee thinketh that no sunne shoulde shine because shee taketh no pleasure in the brightnesse thereof that the lillies of the field shoulde bee clothed in blacke because shee is so apparrelled that the infante should not draw the breast nor the beast take his foode because she hath no appetite neither doth she do this of an envious affectioÌ„ that bee far from the meaning of humble and meeke repentaÌ„ce but feeling the weight of sinne and alwaies chewing the cud that God is offended with it shee runneth from all pleasure of the world as from a serpent shee panteth and sobbeth day and night shee weareth her handes with wringing and her breast with smitinge vppon it the pauement is the cabbin that pleaseth her best anguish her breade her drinke salt teares till shee get some comfort from the God of peace And fearing withall a decay and declination within her selfe that shee shall bee wearie too soone of well dooing that her sorrowes will end and her teares bee dried vp before they haue washt her sufficiently except they bee nourished shee saith within her selfe O that the world would mourne with mee to keepe me in practise of mourning If I but sawe others weepe mine eies would ever runne If I but heard the suckling cry for milke and beasts roare for foode because they want it how would it cause me to send vp my cries for the favour of God because I haue it not This is one reason of their decree let neither man nor beast tast any thinge For these outward but grievous obiects sights and sounds of misery in others carry word to our soules how generall the misery is and moue our inward affections to continue in repentance Chrisostome addeth some other reasons that they made their beasts to fast as at the funeralles of rich men not onely the friendes and servantes of the deceased but their very horses are clad in blacke and led in the traine with them both to note the greatnesse of their losse to moue the lookers on to take coÌ„passion He hath yet a further conceit that they did therin as the prophets were woÌ„t to do who seeing a scourge come from the Lord finding no confidence in theÌ„selues nor way to excuse their iniquities not knowing whither to flie for patronage nor daring for very shame in their owne names to craue pardon for their sins betake them to the brute beasts tell God of their wofull plight as if by the commemoration of their miseries he would sooner be perswaded Thus did Ieremy in his prophecie the hinde calved in the field forsooke it because there was no grasse And thus did Ioel in his how did the beasts mourne the heards of cartell pinde awaâ—e because they had no pasture and the flockes of sheepe were destroied And for this cause also they put their infantes to fast that the innocent age might speake vnto God in be haâ—fe of the riper sinners I now conclude The repentance of Niniveh made them hard hearted vnmercifull vncompassionate to themselues and to their beasts harmeles innocent creatures to debar them of their meate drinke and because they vnderstood not the anger of God by preaching to make them vnderstand it by famine Where is the repentance of our times Whither is 〈◊〉 fled or where hath it hid her selfe â—ur land and our sea may say repentance is not in me Repentance the gift of God the ioy of angels the salue of sins the haven of sinners I say againe what is become of it It is not for the angels of heaven to repent because they sin not nor for the divels of hell for their iudgement is sealed it is onely for the sonnes of men and we only know it not The people of Niniveh sinned and woulde not eate sinned and would not drinke sinned and woulde not bee cloathed nay sinned and would not giue leaue to their beastes to feed We sinne and yet we eate nay we sinne in eating we doe not onely taste and feede which are here forbidden but vvee taste and feed deliciously we are wanto with the giftes of God abuse them to surfet We sin and yet we drinke nay we drinke and sinne in drinking for wee
mee recompence but to the poore and if ever I defrauded much more if ever I defeated by mighte any man straunger or home-borne I say not of his maine estate but of anie his smallest portion nor by open detected wronge but by secret concealed cavillation I restore it principall and damage for I restore it foure-folde VVhat follovved but that hee emptyed his house of the transitorie treasures of this vvoorlde and insteede thereof let in salvation vnto it This day is salvation come to this house not onely to the private soule but to the house of Zacheus thorough his meanes I scarsely thinke that these ravenous and greedy times can yeelde a man so innocent as to say vvith Samuell vvhose oxe or asse haue I taken or vvhome haue I vvronged At the least let him say vvith Zacheus I say not in the former parte of his speech halfe of my goodes I giue to the poore for that vvere heresie to bee helde and false doctrine to bee preached in this illiberall age but in the latter clause if I haue iniuried anâ—e man though I restore not foure-folde yet I restore him his owne Otherwise our houses and consciences vvill bee so full of houses fieldes vineyardes oliues silver golde vnrighteous pledges that there wil bee no roume for the peace and consolation of GOD to dwell vvith them Therefore washe your handes and heartes from this leprosie my brethren that you may bee receaved into the hoste of the Lorde and dwel with his first-borne and either forsake your violence or convert it an other way Let the kingdomes commodities of the earth alone and learne that the kingdome of heaven suffereth violence and must bee wonne by force See if you can extorte this spoyle from him that keepeth it Spare no invention of witte intention of will contention of sinewes strength of handes to get this kingdome Begge it buy it steale it assault it vse any meanes This this is the onely oppression and violence that we can allow you and in this onely thing Bee not modest and curteous towardes any man in this heavenly price Hither if you bring not tooth and naile and resisting vnto bloud and hating your liues vnto the death you are not worthy of it It suffereth violence it selfe it is so proposed conditioned and they are men of violence that by violence must attaine vnto it Therefore wrastle for this blessing though you lame your bodies and striue for this kingdome though you loose your liues THE XXXVIII LECTVRE Chap. 3. vers 9. Who can tell if God vvill turne and repent c. THE last thinge in the repentaunce of the Ninivites by the order of the wordes though in purpose and intention first and that which presently giveth place to the repentaunce of God their expected deliverance in the nexte sentence is the foundation wherevpon they grounde a knowledge and apprehension such as it is of the goodnesse of God and some likely hope to escape his vengance intended There may be some part of repentance without faith contrition anguish vexation for sinne till not onely the heart aketh but the conscience also is quite swallowed drowned in the gulfe of it As there is no question after that horrible fact of Iudas but his spirite was as full of griefe as before of trechery and covetousnes Let the world witnesse with him how deepely he rued his malice vvhen hee pledged body and soule for it and gaue over the one to the tree the other to hell fire For it there had beene a penaltie to haue taken of himselfe worse than death and damnation hee woulde not I thinke haue shunned it Caine was also as sory for his bloudy fact as ever greedy before to commit it He felt even a talent of lead vpon his soule never to be remooved and therefore vttered a blasphemy against the grace of GOD never to be pardoned My sinne is greater than can bee forgiven This is the reason that he had a marke set vpon him that no man shoulde kill Caine who with a thousand daily woundes killed himselfe and that â—ee ranne from place to place not so much in his bodie as in his minde tossed like a waue of the sea and finding no place for rest because the mercy of God shone not vnto him Beholde thou haste cast mee this daie from the face of the earth is that all And I shall bee hidde from thy face driven from thy presence banished from the light and favour of thy gracious countenance This is the dart that woundeth him to death For this received into the minde that we are hidde from the face of GOD that wee are so farre in contempte and hatred with his maiestie that hee vvill not vouchsafe to giue vs the looking on if all the clowdes in the aire rained loue and compassion we could not bee perswaded that any of the least droppes thereof should fall vpon our grounde VVherefore there must be a beleefe to conceiue and an hope to expect our reconciliation and and attonement with God and GODS with vs or it will bee an vnprofitable and vnpossible attempte to endevour a true repentance For either it will followe that wee become desperate and giue over care of our selues it is in vaine to serue GOD and vvhat profit shall we reape to humble our selves before him seeing his mercy is cleane gone from vs for ever and hee hath bent his soule to doe vs mischiefe And as it is written of Iulius the Pope that having received an overthrow by the French at Ravenna which he looked not for he set his face and mouth against the God of heaven and thus spake vnto him So hence-forth become French in the name of all the divels of hell holy Switzer pray for vs so wee betake vs to new Saintes or rather to newe divelles flying to hardnesse of heart carelesnesse of salvation contempt of God or else vve repent but after the manner of hypocrites wee make some proffer and likelyhoode of returning to God but cannot do it Such I thinke was the repentance of the Philistines the first of Samuell the fift and sixt when they had taken the arke of the Lorde and placed it first in Ashdod and there were punished with Emerodes and with death afterwardes in Gath and Eckron and there they could not endure it It is said of them not only that they were troubled and conferred of carrying home the arke againe but that they cried and their crie vvente vp to heaven and they sent it backe with a present vnto the Lorde and with sinne offerings nay their priestes and sooth-sayers saide vnto them wherefore shoulde you harden your harts as the Egyptians and Pharaoh hardened theirs Such the repentance of Saul 1. Sam. 15. who having received a message by the prophet that as he had cast of the word of the Lorde so the Lord had cast him of from being a king and that his kingdome was given to his neighbour better than
himselfe though at the first he denied his crime yea I haue obeyed the voice of the Lorde yet afterwardes he confessed I haue sinned in transgressing his commaundemente and he desired Samuell to take away his sinne and to returne with him that hee might worshippe the Lorde which when Samuell refused hee then altered his speech yet turne with mee I praie thee and honour me before the elders of my people and before Israell So that his principall care was not the service of GOD but honour and estimation in the sight of men Such the repentance of Ahab 1. King 21. who having heard the wordes of Elias thundering the iudgements of God against him and his house hee rent his clothes and put sacke-cloath vpon him and fasted and lay in sacke-cloath and went softlie but how temporary and feigned his repentance was may appeare in the next Chapter by his despitefull dealing with Micheas Such is the repentance of those who are not rightly perswaded of the pardon of their sinnes fitter for Philistines and reprobates than Christians and to be vsed in Ashdod or Ascalon than at Ierusalem The coniunction of faith and repentance is so close that some haue thought it to be a part of repentance I rather take it to bee the beginner and leader thereof As the body and soule though they are ioyned togither in the same man yet is not the body a parte of the soule nor the soule of the bodie but both distinct so faith hope and charitie if they bee true they are narrowly lincked one to the other yet naturally and essentially severed For finall resolution whereof you may best satisfie your selues by proofe from this place For although this sentence which I haue in hand be the last of the mandate in order and disposition of wordes yet is it first in proposall For if they had asked in Niniveh a reason of the king and his counsaile vvhy they shoulde bid them fast and weare sacke-cloath about their flesh sparing neither beast nor sucklinges vvhy they shoulde adde affliction and miserie to miserie as if it vvere not sufficient to be plagued by the handes of God at the time prefixed but they must plague themselues and their cattle fourty daies before hand having but a handfull of daies in comparison to enioie their liues and to take their pleasure in earthlye commodities or why they shoulde cry vnto the Lorde and not bee hearde and forsake their wickednesse and not bee pardoned the reason of all this is alleadged in this Epilogue vvho can tell if the Lord vvill turne and repent It cannot lightly bee worse it may bee better with vs the doinge of these dueties to God will not put vs nearer to our iudgemente it may sende vs farther of vvee are sure to bee overthrowen if we repent not wee may repente and happily escape it it is but the leaving of our meate and drinke for a time who must leaue both belly and meate too the missing of our better garmentes who must misse our skinnes and our flesh from our backes if wee vse our tongues in crying wee loose nothing by it and if we wash our handes and cleanse our consciences from iniquity we shall goe the lighter to our iudgement Who can tell it is the nature and property of God to shew pitty vnto the whole world and although Niniveh bee the sincke of the earth why not to Niniveh Some chandge the reading and insteede of quis novit who knovveth they put qui novit hee that knovveth connecting the sense vvith that which went before in this manner let everie man turne from his evill vvay and from the vvickednesse that is in their handes qui novit who knovveth so to doe and is not ignoraunte what belongeth to such a chandge or thus he that is privie in his hearte of any wickednes committed against God or 〈◊〉 an publique or private let him amende it The instruction from so translating it is good though the translation it selfe bee mistaken that knowledge must ever goe before the face of repentaunce Knowledge I meane not onely in kinde to distinguish sinne from sinne and to call them all by their proper names but by number and weight howe many howe grievous they are howe farre they extende to the annoyance of the earth provocation of heaven breach of christian charitie and strikinge at the maiestie of God himselfe Thus hee acknowledged his sinne in the gospell who spake in his hearte before hee did it and therefore was not ignoraunt what hee went aboute I vvill goe to my father and saie I haue sinned yea but not a simple sinne I haue sinned a mightye and manifolde transgression I haue sinned against heauen I haue also sinned against thee against the father of my spirite against the father of my flesh against him that gaue me his law against thee that gavest mee my nature both the tables haue I broken by my misdeedes and whatsoever dueties I had to perfourme those haue I violated by mine vnnaturall disobedience If you obserue the order of all the repentances in the booke of GOD vvhither in Moabite Edomite Egyptian or in the people of God they ever began with the knowledge of their sins that as the first argument of life which the widowes son of Naim gaue was this he began to speake so in this spirituall resuscitation from the death of the soule the first token of their recovery was the acknowledgement and confession of their misdoing The voice of Pharaoh Exod. 10. was I haue sinned against the Lord your God The voice of Balaam Num. 22. when he saw the Angell in his way I haue sinned The voice of Saul to Samuel 1. Sam. 15. I haue sinned and 1. Sam. 26. when hee saw the kindnesse of David towardes him I haue sinned The voice of David to Nathan 2. Sam. 12. I haue sinned 2. Sam. 24. to God after the numbering of the people I haue sinned Nay valde peccavi I haue exceedingly sinned in that I haue done And it is further added that his hearte smote him vvhen he had done it And when afterwardes he felt the smiting of the Lorde with plainer demonstration and with clearing the whole lande besides Ego sum qui peccavi ego sum qui iniquè egi It is I and only I which haue done wickedlie The voice of Iob in the seventh of his booke I haue sinned The voice of Daniell in behalfe of himselfe their kinges princes fathers of every man of Iudah and the inhabitantes of Ierusalem and of all Israell both neare and farre of was vvee haue sinned and committed iniquitie and done vvickedlie and rebelled and departed from thy preceptes and not obeyed thy servauntes the prophetes and nothinge saue open shame appertaineth vnto vs. We heare no ende of accusation iniquitie vpon sinne wickednes vpon iniquity rebellion vpon wickednes and still a further proceeding in the testification of their vnrighteousnesse VVhen Ezra hearde that the people of the captivitie were mingled with
the heathen hee rente his cloathes and plâ—ckte of the haire of his heade and bearde and sate astonied vntill the evening sacrifice at vvhat time hee arose againe and fell vpon his knees and spread out his handes vnto the Lord his God and saide O my God I am confounded and ashamed to lifte mine eies vnto thee my God for our iniquities are encreased over our heade and our trespasse is growen vp into the heaven As the manner of auncienter times was when heavinesse and trouble was vpon them to call for women and others that were most skilfull in mourning so they that will learne to repente and are not cunning in the art thereof let them repaâ—re to Esdras and such like who were most skilful in repenting O how available saith Ambrose are three syllables peccavâ— is but three syllables but the flame of an harty sacrifice ascendeth therein into heaven and fetcheth downe three thousand blessings Christ came not to call the righteous but sinners to repentaunce Sinners then all even the greatest Princes and rulers of the Iewes for they the greatest sinners No. but sinners in sense and conscience sinners in action and plea against themselues sinners in iudgement from their owne mouthes and against their owne heades these are they to whom Christ hath designed the medicine and restoratiue of his saving health According to his curteous invitation Mat. 11. Come vnto me all yee that travaile and labour not you that loiter with your sinnes and trifle with my iudgements you that beare your iniquities like strawes or corke seeke you other pardoners come you that are weary and are loaden with the burthen thereof I will refresh you The poore Publicane Luk 18. was one of those patients that tasted of such mercies he stood a far of not daring to approach vnto God that God might approach vnto him nor to lift vp his eies vnto heaven which hee had mooved to anger against him but smiting vpon his sinnefull brest as the arke of all iniquity and punishing himselfe with stripes that the Lorde might forbeare to punish him with a fearfull heart and trembling tongue called vpon his Saviour O Lorde bee mercifull vnto mee a sinner I saie not thy creature or servant or childe but onely a sinner my whole composition is sinne whatsoever I am in body or soule so far as my manhoode and humanity goeth a sinner and not onelie by mine office calling because I am a Publicane but even by nature and kinde it selfe a sinner So did Mary Magdelen in the seventh of the same Evangelist of whom there is no more reported but that she was a sinner as if the spirite of God had forgotten her other names wheÌ„ she heard that Iesus was come into a Pharisees house 1. She stood at his feete 2. behinde him 3. weeping 4 she began to wash as if she durst not go on but did often retract and pull backe her handes 5. the lowest part of his body his feete 6. with her teares though the water of the brooke had beene humanity enough 7. did wipe them not with the lappe of her coate but with the haires of her head 8. kissed them and lastly anointed them with a boxe of ointment O how precious an ointment flowed from her heart eies how odorâ—ferous wel-pleasing vnto Christ who made her apologie not only against the Pharisee in preferring her kindnesse before the entertainement of his house but against Satan and the power of hell in forgiving her many sinnes The like submissiue behaviour we read of the woman which had the issue of bloud for she also came behinde Christ as Mary Magdelen did avoiding the sharpnes and pearsing of his eagles eie and touched the hemme of his garment for shee saide in her selfe I dare not be so rude and vnmannerly to presse him as the multitudes did if I may but touch not embrace him nay his garment the very hemme of his garment no vpper or honorable part thereof I shall be whole In all these humble and skilfull repentances as of those who knew their sinnes by heart were able to set downe their ful catalogue what successe doe we finde That vertue went out from Christ to this woman and many sinnes were remitted to the other the Publicane went home to his house iustified the children of the captivity were delivered the last daies of Iob vvere blest more than the first David at one time had his sinne translated at another the punishment mitigated the Lorde himselfe crying vnto his Angell It now sufficeth hold thy hande yea Balaam and Pharoah themselues fared the better for the false fire and but blazing of repentance Happy therefore is that conscience to conclude with the saying of Bernard vvherein trueth and mercy meete togither The trueth of him that confesseth his sinnes and the mercy of God that pardoneth them For mercy can never bee wanting vnto that soule which truely knoweth it selfe Others in a far greater number with far better reason expresse it by an interrogation who knoweth and make it a sentence absolute and compleate in it selfe without referring it to the former wordes Then they make this construction of it it may be the Lorde will turne or peradventure haue mercy vpon vs. They put it with ambiguity that while men doubt of salvation they may be the more earnest in repentance and seeke the better meanes to provoke God to mercie And surelie as doubting is the mother they say of enquiring for a man that doubteth not will never aske so some kinde of doubtfulnesse is the mother or at leastwis the nurse of repentance Ierome whose note the former was writing vpon the second of Ioel who knoweth of the Lord will returne and leaue a blessing behinde him expoundeth the prophet least happily the greatnesse of the clemencie of God shoulde make vs negligent therfore the prophet subioineth who knoweth So that it seemeth those tearmes of vncertainty are not in any sort to admit or allowe of doubting of salvation but rather to keepe vs from presumption We al know the mischiefe of that heady sinne Many are hindered saith Augustine froÌ„ their strength by presuming on their strength The collection that Pomeran maketh vpon these words is rather to iustifie than to condemne the Ninivites So far was it of that they had any confidence in their works that they rather doubted of the mercy of God and they were saved by faith who if they had rested vpon their owne merites must needs have despaired And he removeth all diffidence from the king and his nobles as if they included not themselves in the speech who knoweth if the Lord will returne but only spake it vnto the people in this sense In these dreadfull frightes and perplexities being encountered with 3. sore mischiefes at once atrocity of your sins shortnes of time greatnes of destruction none of you knoweth of the mercy of God as we doe and therefore vvee
yet be more vile and low in our owne eies and rather than these names shall die and be out of vse we will weare them vpon our garments and if you were sparing to yeeld them vnto vs we would desire you for Christes sake and as you tender our credite not to tearme vs otherwise The Iewes who thought they mocked Christ vvhen they bowed their knees and cried Haile king of the Iewes they knew not vvhat they did they did him an honour and favour against their willes for he was king of the Iewes and of the Gentiles also whatsoever their meaning is who thinke to nicke-name vs by obiecting these names which we will leaue to the censuring of the righteous Iudge in heaven vve embrace them honour them and heartily thanke God for them and desire that they may be read and published in the eares of the world as the most glorious titles of our commission The Angelles of God are ministring spirites and sent forth to minister for the elects sake Christ Iesus himselfe came to minister not to bee ministred vnto We will therefore say as the Apostle said 2. Cor. 11. Ministri sunt plus ego Are Christ and his Angels and all the Apostles of Christ ministers we speake like fooles in the deeming of the world we also will be ministers of the gospell and if it were possible we would bee more than ministers O honourable ministerie what government rule and dominion is it not superiour vnto I conclude with the same Apostle though I shoulde boast somevvhat more of our authoritie vvhich is given vnto vs for edification and not for destruction I shoulde haue no shame By this discourse it may appeare vnto you if this were a motiue in the minde of Ionas as some both Iewes and Christians conceiue how grievous it seemed vnto him to be held in iealousie for deceipt in his calling that any in the world should be able iustly to taxe him for a false prophet and one that prophecied lies in the name of GOD. Notwithstanding the matter is quickely aunswered For whatsoever the event had beene the voice of the Lorde was in reason to haue beene obeyed 1. It was no new thing to be so accompted of it was the portion of Moses and Samuell and Elias before him and thence-forth as many as ever spake vnto the daies of Iohn Baptist which came with the spirit of Elias they haue drunke of the same cuppe and not onely the servauntes but the sonne and heire hath beene dealt with in like manner A Prophet is not without honour saue in his owne countrey Ionas might haue said to himselfe as Elias in another case I am no better than my fathers Thus were we borne and ordained to approoue our selues in all kinde of patience by honour and dishonour by good reporte and evill reporte as deceavers and yet beholde vvee are true and deceiue not The world was never more fortunate for prophets than thus to reward them flatterers may breake the heades of men with their smooth oiles but the woundes that prophets giue haue never escaped the hardest iudgements 2. Why should Ionas feare the opinion of men his duty being done the very conscience of his fact simply and truely performed would haue beene a towre of defence and a castle vnto him It is a verie small thinge for me to be iudged of you or of mans iudgemente for I knowe nothinge by my selfe c. Hee doth not say It is nothing vnto mee but it is a very small thing I esteeme my name somevvhat but I stande more vpon my conscience This is our reioycing the testimony of our conscience that in simplicitie and puritie vvee haue beene conversant in the vvorlde VVhen the princes had given sentence vpon Ieremy this man is vvorthie to die hee aunswered them the Lorde hath sent mee to prophecy against this house therefore amende your vvaies that the Lorde may repente him of the plague vvhich hee hath pronounced against you as for mee beholde I am in your handes doe vvith mee as you please but knovve yee for certainty that if you put mee to death you shall bring innocent bloude vpon your selues for of a trueth the Lorde hath sent mee vnto you to speake all these wordes in your eares This is the brasen wall the soundnes of the cause and the assurance of the conscience which all the malignant tongues cannot pearse through Let the worlde be offended with vs in these latest and sinnefullest times because the tenour of our message is either to sharpe or to sweete to hote or to colde for it can hardelie bee such as may please this way-warde wotld let Satan accuse vs before God and man daie and night yet if wee can say for our selues as the Apostle did Rom. 9. Wee speake the trueth in Christ wee lie not our consciences bearing vs witnes in the holy Ghost who is not onlye the witnesse but the guide and inspirer of our consciences it is a greater recompence than if al the kingdomes of the earth were given vnto vs. 3. He coulde not bee ignoraunt that the truth of God mighte stande though the event followed not because many of the iudgementes of God as I haue else-where said are denoūced with condition In the place of Ieremy before mentioned when the priestes and people so greedily thirsted after his death some of the elders stoode vp and spake to the assembly in this sort Micah the Morashite prophecied in the daies of Hezekiah king of Iuda saying thus saith the Lord of hostes Sion shal bee ploughed like a fielde c. Did Hezekiah put him to death did hee not rather feare the Lorde and prayed before the Lorde and the Lorde repented him of the plague thus vvee mighte procure greate evill against our selues You know the collection those elders make that the iudgement vvas conditional and vpon their vnfeigned repentaunce mighte bee otherwise interpreted Thus much Ionas vvas not to learne for why did he knovv that God vvas a mercifull God but to shew the effects of mercy and the Ninivites themselues had an happye presumption thereof as appeareth by their former speech 4. He was not to stay longe in Assyria if hee had suspected their suspicions Lastly there was no such thinge to bee feared for by that publique acte of conversion which all the orders and states of the citty agreed vpon it is manifest that they received the preaching of Ionas as the oracle of almightie God they beleeved God and his Prophet as the children of Israell 1. Sam. 12. feared the Lorde and Samuell exceedinglie For what greater argument touching their good and reverente opinion of Ionas coulde they giue than their speedy and hearty repentance whereby they assured him that they esteemed not his vvorde as a fable or as a iestinge songe but as a man sent from God and fallen downe from heaven bringing a two edged sworde in his lippes either to kill or to saue so they received him And
sentence in the last vvordes of the sentence this Ionas knevv hee saieth and vpon that knowledge resolved long since vpon his resolution laboured to prevent it We are now come to that which if Ionas had rightly conceived of it would never haue grieved him to see the bowels of pitty opened enlarged towards his poore brethren Did Ionas know that God was gracious mercifull slow to anger of greate goodnesse repenting him of the evill I will render these variations in as many wordes more did Ionas knovve that God was gracious in affection mercifull in effecte longe suffering in vvayting for the conversion of sinners of greate kindenesse in striking shorte of their sinnes repenting him of the evill in vouchsafing mercy to sinners and remitting their misdeeds Did Ionas know that God was graciois in himselfe by nature mercifull towards his creatures by comunicatioÌ„ long suffering before he inflicteth vengeance of great goodnes in the number measure of his stripes penitent in the stay intermission thereof is it so strange offeÌ„siue vnto him that God should spare Niniveh a thing which his nature maÌ„ner was so inured vnto The words though different in sound the power signification of them not all one yet in the principal they all agree knit their soules togither in the commendation of Gods mercy The 1. importeth a liberall disposition franknesse of heart gratuitall vndeserved benevolence not hyred and much lesse constrained but voluntarily and freely bestowed The 2. a commiseration over other mens miseries motherly bowels tender compassion towardes those that suffer affliction Saul Saul why persecutest thou me We haue not a high Priest which cannot be touched with the feeling of our infirmities I would not the death of a sinner It goeth to his heart when he is driven and inforced to take punishment The 3. bewraieth a nature hard to conceiue not willing to retaine wrath and when it seemeth to be angry not angry indeede vsing rather a fatherly scourge of correction than a rod of revenge The 4. declareth that there is no end of his goodnes although he is somewhat in all things nay all in all yet he is much more in mercy more than in other his properties for his mercy is over all his workes to the good evill friendes enemies that when he giveth he giveth with an open hand not sparingly more than our tongues haue asked or our hearts ever thought of Lastly he repenteth him of the evill that is altereth the word that is gone out of his lips sheweth how easie hee is to be intreated that the rod may be pulled forth of his handes even when he is smiting vs. Paul in his voiage towards Rome speaketh of a certain place which was called the faire havens We are now arrived at the faire havens they are in number many for the harbour and rode of a wearied sea-beaten conscience which hath long bin tossed in a sea of wretchednes more comfortable and safe than ever was the bosome of a mother to her yong infant Happy is the soule that landeth at these havens and blessed be the God of heaven which hath given vs a carde of direction to leade vs there vnto the witnesse of his holy word written and sealed that can never deceiue vs. For these are the words of the ignorant but hee that knew them bare record and his witnes is true they are the wordes of a prophet who spake not by his private motion but as he was mooved by the holie Ghost Nay they are not the wordes of one but of many prophets that in the mouthes of sufficient witnesses they might be confirmed Ionas reciteth them in this place Ioel repeateth them in the second of his prophecy David hath the same thrise in his Psalmes either al or the most part of them Moses in the 14. of Num. bringeth in their perfect catalogue Nay they are not the words either of Moses or David or the prophets but of God himselfe The fountaine and well-head froÌ„ whence they haue all drawne them as Moses there confesseth is the proclamation which God made Exod. 34. wheÌ„ he descended in the cloud delivered his name in this manner the Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnes in truth reserving mercy for thousands forgiving iniquites transgression and sinne Ho all yee that thirst come to the waters of comfort Heare are welles enough to be drawen at drinke at the first fountaine the Lord is gracious and if your appetite be not there quenched go to the second the Lorde is mercifull if you be yet thirsty go to the thirde the Lord is slow to anger thence to the fourth and fifth bibite inebriaminâ— drinke til your seules are more thaÌ„ satisfied Doe you not read 1. Sam. 17 of fiue smooth stones which David chose out of a brooke to fling at Golias here is the brooke my brethren the history of this prophet and these are the fiue smooth stones which are now proposed Let them not lie in the brooke vnhandled vnoccupied but put theÌ„ in your scrip as David did beare theÌ„ in your minds lay theÌ„ vp in your hearts apply theÌ„ to your coÌ„sciences that they may be ready at hand against the face of the Philistine against the force of Satan if ever he steppe forth to deâ—â—e the Lord of hostes or any Israelite in his campe We finde but 3. temptations Mat. 4. that Satan bent against the sonne of God differing both in the place in their strength The 1. was vpoÌ„ the ground of turning stones into bread the 2. vpoÌ„ the pinacle of the teÌ„ple of casting his body downe the 3. vpon an exceeding high mountaine of coÌ„mitting idolatry The 1. concerned his power the 2. his life the 3. his conscience And our Saviour refelled him in al these with 3. several answers But here we haue matter answere enough for more than 3. teÌ„ptations for if Satan obiect vnto vs lower vpon the ground as it were that God is a righteous iudge full of indignation impatience not making the wicked innocent answer him that withal he is a gracious God caÌ„not deny himselfe If he climbe higher in temptatioÌ„ as it were to the pinnacle of the temple reply vpoÌ„ thee but thou art vnworthy of that grace because thou art full of iniquity vnrighteousnes answere him that withal he is a mercifull God and sheweth greatest pitty where there is most need of it If he assault thee a third time thinke to overthrow thee as it were vpon the toppe of a mountaine by telling thee that thou hast long continued in thy sinnes that thou broughtest them from the wombe and they haue dwelt with thee to thy gray haires answere him that God is as much commended for his longe sufferance If yet his mouth be not stopt but he maintaine a further plea against thee
and the like so vvhen the soule is taken from the body either of man or beast there remaineth but a carkas Therefore the Apostle calleth death the dissolution or pulling downe of our earthly house Peter the deposition or laying along of a tabernacle And our saviour bade the Iewes speaking of his bodilie death Destroie this temple and in three daies I vvill reare it vp againe There are many phrases throughout the scripture abroad wherby the terrour of death is lenified and tempered vnto vs and the very nature thereof wholy changed For whereas the nature of death is to kil and to spoile the being of living things by these we may gather that touching the elect death it selfe is slaine and deprived of it owne being God telleth Abraham Gen. 15. that his seed should be a stranger in a land that was not theirs but himselfe shoulde goe to his fathers in peace What is that shall hee travaile againe as hee did to Chanaan or Egypt no but hee shall bee buried in a good age not prevented by vmtimely death nor carried into captivity but laide in the graue amongst his auncient friendes and acquaintance A thing vvhich a man vvoulde desire with much suite if hee were held from it To Moses his servant hee altereth the phrase For Numb 27. hee shall bee gathered to his people as one that were scattered and straied from the rest of the flocke and Deut. 31. he must sleepe vvith his fathers and take a comfortable rest wiâ—h others that haue laboured in their times David beginning as it vvere vvhere Moses leaveth calleth it the rest of the flesh in hope Psalme the sixteenth Esay addeth the place and noteth where that rest shall bee They shall enter into their chambers and shutte the dores vnto them and hide themselues for a time But in the fifty and seventh of his prophecie more perfitely speaking of the deliverance of the righteous they rest in their beddes So first they go to their fathers as men left behinde to the company of strangers after their going they are gathered vnto them that as there vvas but one folde of the living so there may bee but one folde and condition of the deade after their gathering vnto them they sleepe and take their rest the visions of their heades not making them afraide nor breaking their quiet as in their life time not vpon a stone as Iacob did nor in the tent of an enemy as Sisera but in their chambers and vpon their beddes the dores beeing close about them and their bones delivered from former disturbances But all these concerne the bodie alone The sweetest and ioyfullest of them all I meane to the Lordes inheritance is the surrendring of the soule into the LORDES custodie and protection and the resigning vp of the spirit to him that is the LORDE of the spirite of all flesh Numbers the sixteenth So was the praier or rather bequest of David Psalme 31. leaving his crowne to Salomon his body to wormes and rottennesse or to their lodging in darkenesse as Iob called it Lorde into thy handes I lay downe or pavvne my spirite And CHRIST of the seede of David commended his spirite to none other keeper nor in other tearmes And that you may know how vniforme like it selfe the Spirit of God is the blessed Apostle keepeth the same stile 2. Tim. 1. These things I suffer but I am not ashamed for I know whom I haue trusted I am perswaded that he is able to keepe my pledge that I haue coÌ„mitted vnto him against that day To those that must die more surely than they liue for Iosuah calleth it the way custoÌ„e of the whole earth can there be a greater coÌ„fort than this that when the dust shall returne to the earth as it was yet in fulnesse of time to be formed into a new Adam as that first originall dust the spirit returneth to God that gaue it that we may as boldly go to our maker as ever Paul weÌ„t to Carpus at Troas to leaue his cloke bookes parchments in his handes so we to commend the richest iewels we haue vnto his fidelity to say with his holy martyr Lord Iesu receaue our spirtes But to cease from farther discussion of the phrase wee may a little enquire whither it were lawfulll for Ionas to wishe for death Many I graunt oppressed with misery and not able or willing to beare their crosse doe little lesâ—e than call to mountaines and rockes to fall vpon them and to end their wretched daies I am sure they complaine that light shoulde bee giuen vnto those men whome God hath hedged in and they reioyce for gladnes when they can finde the graue For then they say wee shoulde haue lien and beene in quiet vvee shoulde haue slept then and beene at rest As if they had beene borne with any other coÌ„dition theÌ„ to walke a pilgrimage of few evill daies or as if the evill day which the Apostle warneth vs of were not the whole course of our life partely through him who is principally evill breathing out his malice against vs partly through evill men infesting and disturbing our peace but rather through the evill of sinne procuring wrath and the evill of adversity ensuing thervpon In consideration of which troubles of life it was that Simonides being asked as Iacob was by Pharaoh how long he had lived made answere but a little though many yeares For if wee remember how much of our better and vitall life goeth away in agues and feeblenesse and other the like annoiances we may seeme perhappes olde men and are indeede but children It was a worthy aunswere that Artabanus gaue to Xerexes the mighty Emperour of Persia when viewing his huge army of at least a thousand thousand men drinking whole rivers dry as they vvent and commaundinge both hilles and seas to giue vvay vnto them hee vvepte because it came to his minde that vvithin the space of an hundreth yeares not one of that goodlye companye shoulde bee founde aliue I vvoulde that vvere the vvorst saith hee For vvee endure much more sorrowe by retayning life Neither is there any one of these nor of all men living besides so happye vpon the earth that hee doth not once and often cast in his minde how much more pleasure there were in dyinge than in living As our life is replenished with all kinde of misery so death by nature is an enemy to life which both man and beast flye from All thinges desire being And God never created death amongst his good workes It came partlye through the envye of the devill vvho lied vnto man saying yee shall not die partely through the transgression of Adam and partlye through the anger of God rendring the right stipend due to sinne VVherefore hee threatned it as a punishment Genesis the second The day vvherein thou shalt eate of the forbiedden fruite thou shalt dye the death Afterwardes vvhen
to Christ vnder the colour of a kisse so to tender his impatient fittes vnto the Lord the searcher of his heart reines vnder the nature and forme of prayer His anger at an other time and in another action when hee had sequestred his soule from the king of heaven and heavenly things had beene more sufferable But then to pray vvhen hee vvas thus angry or then to bee angry vvhen hee came to pray and not to slake the heate thereof but still to heape on outragious wordes as hote as Iuniper coles can no way bee excused Yet thus hee doth The fire is kindled in his heart and the sparkles fly forth of the chimney as Salamon spake vndutifull speaches towards the maiesty of God and most vnaturall against his owne life Surely the wrath of man doth not accomplish the righteousnes of God it is very far form it 2 Consider his haste how headlong hee goeth in his rash and vnadvised request For as if the case required some such speede as the prophet had in chardge for the annointing of Iehu powre the boxe vpoÌ„ his head and say thus saith the Lord and then open the dore and flee without tarrying no sooner hath he opened his lippes or conceived his suit in his minde but the Lord must presently and without delay effect it It appeareth in that he vrdgeth the matter so closely at Gods hands Now therefore since I haue prooved it and I am not able to beare the burthen of my griefe nor longer endure the tediousnes of my life doe it without protraction of time It was a goodly and sober oration that Iudith made to her people of Bethulia touching their oath to deliver the cittie to the enemie vvithin fiue daies vnlesse the LORDE sent helpe And novve vvho are you that haue tempted God this daie and set your selues in the place of GOD amonge the children of men Nay my brethren provoke not the Lorde our God to anger For if hee vvill not helpe vs vvithin these fiue daies hee hath povver to defend vs vvhen hee vvill even every day or to destroy vs before our enemies Doe not you therefore binde the counsailes of the LORDE for God is not as man that hee may bee threatned neither as the sonne of man that hee may bee called to iudgement Therefore let vs waite for salvation of him and call vppon him to helpe vs and hee vvill heare our voice if it please him Thus we should teach and exhorte our selues in all our praiers not to set him a time as the disciples did about the kingdome of Israell vvhen LORDE or as Ionas doeth in this place novve Lorde or then Lorde but vvhen it pleaseth him And as the Psalme adviseth vs O tarrie the LORDES leasure hope in the Lorde and bee stronge and hee shall comforte thine hearte when hee thinketh good There are many reasons why God differreth to graunt our petitions 1. to prooue our faith vvhither we will seeke vnlawfull meanes by gadding to the woman of Endor or the idoll of Ekron or such like heathenish devises 2. to make vs thoroughly privie to our own infirmities and disabilities that wee may the more heartily embrace his strengh 3. to strengthen and confirme our devotion towardes him for delay extendeth our desires 4. to make his giftes the more welcome and acceptable to vs or 5. it is not expedient for vs to haue them granted too soone Or lastly there is some other cause which God hath reserved to his owne knowledge Now this petition which Ionas is so forward hasty in is contrary to all reason For are not the daies of man determined Iob. 14. is not the number of his monethes with the Lord and hath not the Lord set him boundes which he cannot passe Doth not an other say My times are in thine handes O Lord why then doth Ionas so greedily desire to shorten his race to abridge that number of time which his Creator hath set him 3. We commonly pray that it wil please the Lord to give not to take away to bestow something vpon vs not to bereave vs of any blessing of his SalomoÌ„ 1. Kin. 3. beseecheth him for wisedome Giue vnto thy servant an vnderstanding heart da mihi intellectum giue me vnderstanding was the vsuall request of his father David We say in our daily praier giue vs this day our daily bread forgiue vs our trespasses that is give vs remission of all our sins That that is said to descend from above from the father of lights is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving and gift not taking away For God hath a bountifull nature and as liberall an hand he openeth it at lardge and filleth every living thing with his blessing Hee asketh of every creature in the world what hast thou that thou hast not receaved and of vs that have receaved the first fruites of his spirite and to whome he hath given his sonne what is there in the world that you may not receaue But Ionas is earnest with God against the accustomed manner of prayer and the course of Gods mercies to take something from him 4. But what Aufer-opprobrium take from mee shame and rebuke vvhereof I am afraide as David besought Vanitatem verba mendacia longè fac à me vanitye and lyinge vvordes put farre from mee Aufer iniquitatem servi tui take avvay the sinne of thy servant when hee had numbred the people Or as Iob prayed Aufer at à me virgam suam let him take avvay his rodde from mee Or as Pharaoh requested Moses and Aaron to pray to the Lord for him to take avvay the frogges and afterwardes vvhen the grassehoppers vvere sent to take avvay frow him that one death onelye No his life His dearling that lived and laye within his bosome VVhich because it is the blessing of God good in nature and fitâ— for the exercise of goodnesse the strongest man living is loth to depart from The other which I spake of were plagues to the land banes to the conscience hinderances â—o salvation and therefore it was no marvaile if God were humbly entreated to remove them But Pharaoh in his right wittes nor skarsely Orestes beinge madde vvoulde ever have desired that his life shoulde bee taken from him Who ever became a suter to GOD to take avvaye the life of his oxe or asse because they were given him for labour Much lesse of his wife which was made an helper vnto him or his childe a comforter Or who ever hath entreated him to give him evill for good a scorpion for a fish a serpent for an egge stones for bread Ionas is found thus senselesse skant worthy of that soule which he setteth so light by He should have desired God to have taken away the stony heart out of the middest of him and not scelus de terra Ezech. 23. or spiritum immundum de
precious than either bushes or fire or water therefore he hath spoken vnto him by flesh it was he that spake in Esaias in Elias and in all the prophetes and at length though he were equall to the Father in maiesty yet he was founde in the shape of a servaunt and spake vvith his owne lippes This gracious instrument of almighty God to shew the chandges of his notes both pittieth and chasteneth entreateth and threatneth and by threatning best admonisheth and by speaking roughly soonest converteth He that called Adam out of the thicker which was the first elementes of this learning whereof I speake he hath produced the same through all the ages of the world hee sent Angels to Sodome Noah to the old world Nathan to David Samuell to Saul Elias to Ahab prophets to Iudah and Ierusalem Iohn Baptist to the Scribes and Pharisees he reprooved the elders and Princes with many taunting parables corrected Peter with looking backe retracted Paule with a vision from heaven advertised the seaven Churches with epistles sent vnto them Leprosie vnto Miryam was a vvriting and skrolle vpon her flesh engraven in her skinne to teach her obedience dumbnesse vnto Zachary was not a dumbe instructour it taughte him faith against another time blindnesse sent vpon Paule tooke away his blindnesse and opened the eies of his minde making him to see more in the vvaies of life than all his learning gathered at the feete of Gamaliell could haue revealed vnto him Such are the admonitions that God sometimes vseth to mollifie our hard heartes least we shoulde freeze too long in the dregges of our sinnes and because wee proceede with impunity and freedome claime them for inheritance Beholde therefore as Eliphaz comforted Iob Blessed is the man vvhome the Lorde correcteth therefore refuse not the chastising of the Almightie for hee maketh the vvounde and bindeth it vp hee smiteth and his hande maketh it vvhole hee shall deliver thee in sixe troubles and in the seventh the evill shall not touch thee Nay he findeth a wound and bindeth it vp he espieth a blow and his hands heale it he letteth thee alone in sixe iniquities but in the seventh he will pull thee by the garment thou shalt no more offend On the other side wretched is the man whom the Lord correcteth not whos 's first messenger and monitioner is the first borne of death that is his life is taken from him before hee seeth his sins This were as Augustine calleth it lenâ—ty full of horrour and sparinge cruelty such precious balmes breake the head nay wound the conscience when bitter and biting corrosiues were more holesome for vs. This is also one parte of our duety who are to gather the sheepe into the sheepe fold of Christ we must not only teach but reprooue for otherwise as Origen noteth vpon Exodus we offerred but not scarlet the colour and die of our preaching goeth not deepe enough our fire giveth light and shining but kindleth not we lead men the righte vvay vnto knowledge but wee bring them not to the practicke and better part of divinity to feele a pricking in their consciences and to be driven to say men and brethren what shall we doe In the reprehension which God heere vseth 2. thinges come to be handled The manner thereof which is milde curteous and peaceable and the matter which altogither concerneth his anger The manner is as kinde and familiar and with asmuch indulgence as if Eli or the kindest father in the world were to deale with his childe whom hee most favoured no anger or gall vttered in the reprooving of his anger no vnpleasant expostulation and neither bitternesse nor length of speâ—ch but as fewe and as friendlye wordes as lenitye it selfe mighte devise Doest thou vvill to be angry I should haue looked for burning from his lippes and coales of fire from his nostrels that one who dwelt at his foote-stoole should dare to assault heaven with his indignation and crosse the doings of his dreadfull iudge but that the thoughtes of the LORDE are peace and of an other disposition than the thoughtes of man Doubtlesse if one of his brethren the prophetes of Israell out of his owne tribe and family had taken the cause in hande I cannot conceiue how he should haue vsed him with so favourable and sparing an increpation Doest thou wel to be angry If there bee any amongst you that taketh advauntage heere-at to say in your harts what meane our prophets and preachers to make such bitter invectiues declamations out-cries against the sinnes of our age their salte is too quicke and we are over-much seasoned with it our eares are not able to beare their vvordes we cannot offende in the wearinge of a garment in the vse of our money in eating our bread and drinking our drinke but the pulpits must presently ring our ears tingle and the world wonder at it God never taught them such roughnesse of speach it had beene an happier thing for vs to haue lived and sinned in former times and then to haue beene an adulterer then a drunkard or extortioner when God spake himselfe who knew how to temper his wordes and to shape his reprehensions in milder sort He would haue said but thus Dost thou wel to be angry well to be prowd well to be covetous well to giue thy mony vpoÌ„ vsury he would not haue threatned stormed as the maÌ„ner of our preachers is Surely my brethren God is the maister of his owne both speaches actions his wisdome is as the great deepe I cannot finde it out it may be he saw amendmeÌ„t in the hart reines of Ionas which we cannot do or he was able by his power to create his spirit a new to chaÌ„dge his hart that it should be rectified in an instante as well by one worde as if he had tyred and torne his eares with tenne thousand and hee dealt with a prophet an anointed servaunt of his one that was deare in his eies or he kept him for another time when his anger should be past and his heart more capable of discipline and correction or hee qualified his speach to schoole and scourdge him the more with actions Behold then and rest satisfied with vs our tongues should be still enough if we had wormes to coÌ„maund to eate vp your plantes and fruites or if we could chardge the sun in the sky or the east winde in the aire to beate vpon your heades and to grieue your soules as God grieved Ionas he spareth him in words but he paieth him in fact and though he vexe not his eares as wee doe hee vexeth his heade by taking away his shelter the onelye temporall comforte which he then enioyed I would we might see those daies wherein our speach might never exceede this compasse Doe you well to doe thus It is no pleasure to vs to sharpen our tongues like razors against you to speake by the pounde or talent mightye and fearefull vvordes if
to see brethren dwelling togither in vnity minding the same thing not the like but the same and having the same loue not equal but the same and having the same soules growing togither like twins concorporate coanimate and being of one iudgement Lastly he forgetteth not the most exquisite patterne of all loving kindnesses let the same minde be in you that vvas in Christ Iesus The same minde I am out of hope of it his loue was as stronge as death water could not quench it yea water and bloud could not put it out He cried vpon his crosse for the Iewes when hee hung vpon the top of a mountaine in the open face of heaven God and angelles and men beholding hearing wondering at it father forgiue them they know not what they doe Let not that minde be in you which is in lions and leopardes and good enough I haue heard of such peaceable times prophecied that swordes shoulde bee turned into fishes and speares into mattockes but never of so warlike furious wherein the tongues of men should be turned into swords and their heartes into wounding and slaying instrumentes yet though this were never prophecied we haue fulfilled it To make an ende the best remedy against iniuries is forgetfulnes Marcus Cato on a time being smitten in the bath to him that had done the wrong was desirous to make him amendes aunswered I remember not that I was smitten Shal Cato be wiser and patienter in his generation than wee in ours If wee cannot forget the time wherein wee haue beene smitten or otherwise iniuried at least let vs follow the coūsaile of the Psalme to bee angry without sinning that is if wee doe that which is naturall and vsuall and can hardly be stayed let vs avoide the other which can never be iustified Or if we sinne in our anger as who in the world is angry and sinneth not let the monition of the spirite of God in another place quickly temper our heat let vs beware that the sun goe not downe vpon it It was one part of the epitaphe written vpon Sylla his tombe Nemo me inimicus inferēdâ iniuriâ superavit I never had enimy that went beyond me in doing wrong Let not our liues or deaths bee testified vnto the world by such monumentes It was an honour fitter for Sylla of Rome an heathen a tyrant who died the chānels of the streetes with bloud than for any Christian. I will by your patience enter a little way into the next verse send as it were a spie to view at least the borders thereof before I proceede to examine the whole contentes So Ionas went out of the cittie It is thought by some that he offended no lesse in going foorth than when he first refused to come thither For he should haue continued amongst them to haue given them more warning The reason why Ionas went out I cannot rightly set downe Some coniecture and it is not vnlikely to avoide the company of wicked men for so he accompted the Ninivites and hee was afraide to beare a parte of their plagues The rule is good for can a man take coles in his bosome and not bee burnt or handle pitch and not bee defiled or flie with the Ostriches and Pellicans and not grow wild or dwell in the tents of wickednesse and not learne to be wicked or if Rahab abide still in Iericho Lot and his kindred in Sodome Noah and his family in the wast world Israell in Babylon shall those execrable places and people be punished by the hand of God and these not partake the punishmēt One place for many Iosh. 23. If yee cleaue vnto these nations make marriages with thē go vnto them they vnto you the Lord will no more cast them out but they shal be a snare and destruction vnto you a whip on your sides thornes in your eies vntill yee perish out of this good land which the Lord your God hath given you but his errour vvas in the applicatiō of the rule for if the Ninivites were so penitēt as before we heard the worst man for ought I know was within his owne bosome And sate on the East side of the city His purpose in chosing his groūd cannot certainly be perceived Ar. Mōt giveth this gesse that he thought if any plague were sent frō God it was likely to come from West and South because Iudaea in respect of Niniveh was so placed therfore because God was only knowne in Iudaea seemed to dwel no where els he wold surely punish thē out of those quarters for this cause as if he had decreed with himselfe if a scourge come frō God it shall not cōe neare me he taketh vp his lodging in that part of the city which was most safe Others make this supposition they say Tigris the river ranne on the west side of Niniveh vvhere by reason of their haven there was daily concourse of marchantes and passengers to and fro This frequencie Ionas avoided and betooke himselfe to that parte where the vvalkes were most solitaire and his heart might least be troubled Others thinke that hee shunned the heate of the sunne which in those countryes is farre more fervent than in ours and because in the mourning it is more remisse than at the heigth of the day when it is in the south or betweene the heigth and the declination when it draweth to the west therefore hee seated himselfe on the east side of the citie where hee might be freest from it Happily he vvent vnto that side by adventure quòpes tulit as his minde and feete bare him and it had beene indifferent vnto him to haue applied his body to any other side Or it may bee hee was thither brought by the especiall commandement and providence of almighty God As when Elias had prophecied of the drought for three yeares he was willed to goe towardes the East where he should finde a brooke to drinke of and the ravens were apointed to feede him It is not vnlawfull for mee to adde my surmise amongst other men In the East because of the sunne-rising there seemeth to bee greatest comforte and I nothing doubt but in this banishment of his Ionas sought out al the comfortes he might The garden in Eden which the Lorde God planted for man was planted Eastwarde Some say Eastwarde in respect of the place where Moses wrote the story that is of the wildernesse where Israell then was Others with more probabilitie in the Easterne part of Eden the whole tract wherof was not taken in for the garden but the choicest and fruitfullest parte which was to the East It is true in nature which some applyed to policie and to the state of kingdomes and families That more worshippe the sunne in his rising than at his going downe I saw all men living saith the Preacher ioyning themselues with the seconde childe which shall stande vp in the
because corruption hath put on incorruption and neither feele the horrour of darknesse nor misse the comforte of the sunne because the presence of eternall and substantiall lighte illighteneth all places My purpose was not vpon so easie an occasion to prooue the resurrection either of Christ which I haue else-where assayed to doe or of his members that belonge vnto him For as it reioyced Paule that hee was to speake before kinge Agrippa vvho had knovvledge of all the customes and questions amongest the Ievves so it is the happier for mee that I speake to those vvho are not vnskilled in the questions of Christianity and neither are Sadducees nor Atheistes nor Epicures to denye the faith of these liuelye mysteries Onelye my meaning vvas vpon the LORDES day whereon hee rose to life and chandged the longe continued sabboth of the Iewes and sanctified a newe day of rest vnto vs to leaue some little comforte amongst you aunswerable to the feast which wee nowe celebrate Surelie the angelicall spirites aboue keepe these paschall solemnities this Easter with greate ioye They wonder at the glorye of that most victorious Lion who hath triumphed over death and hell It doeth them good that the shape of a servaunt is againe returned into the shape of GOD. They never thought to haue seene that starre in the East vvith so fresh and beautifull a hewe which was so lowe declined to the VVest and past hope of gettinge vp VVee also reioyce in the memorye and are most blessed for the benefite and fruite of this daye the sabboth of the newe vvorlde our Passe-over from everlastinge death to life our true Iubilee the first daye of our weeke and chiefe in our kalender to be accounted of whereon our Phoenix rose from his ashes our eagle renevved his bill the first fruites of sleepers avvoke the first begotten of the dead was borne from the wombe of the earth and made a blessed world in that it was able to say The man-childe is brought forth the seede of Abraham which seemed to haue perished vnder the clods fructified not by proportioÌ„s of thirty or sixty or an hundreth but with infinite measure of glory both to himselfe to all those that liue in his root Him we looke for shortly in the cloudes of heaven to raise our bodies of humility out of the dust to fashion them like to his owne to performe his promise to finish faith vpon the earth to perfite our glory and to draw vs vp to himselfe where he raigneth in the heaven of heavens our blessed redeemer and advocate THE XLV LECTVRE Chap. 4 vers 5. And there made him a booth and sate vnder it in the shadowe BEfore the Lorde hath begunne to reprehend Ionas in wordes nowe hee addresseth himselfe to reprooue him also by a sensible signe and because his eares vvere vncapable speaketh vnto his eies and shevveth him a life glasse wherein hee may see himselfe and his blemishes Words are oftentimes received as riddles and precepte vpon precept hath not prevailed when a familiar and actuall demonstration hath done good So Ahâ—iah the Prophet rent the new garment of Ieroboam the king in twelue peeces and bade him reserve ten to himselfe in signe that the kingdome was rent out of the handes of Salomon and ten tribes given to Ieroboam So Esay by going bare-foote teacheth Egypte and AEthiopia that they shall also go into captivity in the like sort Ieremy by wearing yokes about his necke and sending yokes and giues to the kings of Edom Moab Ammon Tyre Sydon Iudah giveth them a visible sacrament and representation of their captivity in Babylon Thus Ezechiell portrayed the siedge of Ierusalem vpon a bricke thus Agabus taketh the girdle of Paule and bindeth himselfe handes and feete and saith so shall the man bee bound that oweth this girdle And thus doth the Lorde admonish Ionas by a reall Apophthegme a liuelie subiection to his eies vvhat it is that hee hath iust cause to dislike in him But before wee come to the very pointe and winding of the matter wherein vvee may see the minde of God there are many Antecedents and preparatiues before hande to be viewed 1. That Ionas goeth out of the citty 2. buildeth him a booth 3. that God provideth him a gourd 4. sendeth a worme to consume it 5. that the sunne and the winde bet vpon the heade of Ionas till hee fainted All this is but the Protasis an onely proposition so farre wee perceiue not whitherto the purpose of God tendeth then followeth the narration the anger of Ionas once againe and once againe Gods increpation first touching the type or image which was the gourd for the gourd standing and flourishing was an image of Niniveh in her prime and prosperity the gourd withered of Niniveh overthowen then touching the truth represented by that figure which was the city it selfe For the meaning of God was to laye open the iniquity of Ionas before his face in that he was angry for the withering of an hearbe and had no pitty in his hearte vpon a mighty and populous citty The order of the words from this present verse to the end of the prophecy is this in this fifth Ionas buildeth for himselfe in the 6. GOD planteth for him in the 7. he destroyeth his planting in the 8. Ionas is vexed and angry to the death in the 9. God reprooveth him in the figure in the 10. and 11. in the trueth by that figure exemplified Of the Antecedentes I haue already tasted two members 1. his goinge out of the cittie to shunne their company who did not so wel like him 2. his sitting on the East-side of the citty either to bee farther from the iudgement of God which was likely to come Westward because Ierusalem stoode that way or to bee out of the trade and thorough-fare of the people which was likeliest to bee at their kaie for the river laye also vpon the West-side or to bee freer from the heate and parching of the sunne vvhich in the morning and towardes the East is lesse fervent or lastly I tolde you to take the comfort and benefite of the sunne rising Now the 3. in the number of those Antecedentes is that hee maketh himselfe a booth Wherein I mighte obserue vnto you that a Prophet is enforced to labour with his handes for the provision of necessaries And surely if it were not worthy the notinge the Apostle woulde never haue said Act. 20. You know that these handes haue ministred vnto my necessities and to those that were with mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these verye handes that breake the breade of the Lord these handes that baptize and that are laide vpon the heades of Gods servauntes these haue ministred vnto my necessities Likeweise the first to the Corinthians and fourth VVee labour vvorking vvith our owne bandes And in his Epistles to the Thessalonians twise hee maketh mention of his labour and travaile day and night But I rather
proofe hereof may seeme to haue bin already past the forty daies fully accōplished Some thinke that Ionas went out of the citty some 3. or 4. daies before that tearme expired there waited the event that he was not displeased with God till after the time fulfilled Which seemeth not probable vnto me that Ionas so lately seriously with so much daūger of his life admonished of his duety neglected before would now againe forsake the Ninivites giue over his preaching before the accōplishment of those daies which God hath nūbred vnto him Others are of iudgmēt that the time was fully elasped that Ionas knew wel enough that God was minded to spare Niniveh touching their finall vtter overthrow yet not to pardō thē altogither without the irrogatiō of some lighter punishment vpō them As he dealt with Israel Exod. 23. when they worshipped the moltē calfe saying these be thy gods O Israel c. He threatned to cōsume thē yet afterwards though by the intercession of Moses he changed his minde from the evil which he threatned vnto them yet he forgaue thē not wholy but punished thē by the slaughter of three thousand men Lastly it is thought by a third cōpany that Ionas saw by revelarion the sparing of Niniveh In such variety of opinions I abridge not your liberty to take which best liketh you But howsoever you take it Ionas you see hath the thirstiest nature after the destructiō of Niniveh that might be If Ionas had bin armed vvith povver for in this respect he wanted not the spirit and wish of Elias to haue commaunded fire against the Ninivites as Elias did against the captaines and their bandes Niniveh had lien in ashes at the end of fourty daies for nothing can please Ionas vnlesse somewhat be done against the people of that place But his message being ended why returneth he not towards Israel again No he wil take an homely comfortlesse habitation he wil labour with his hands put them to base service he wil lie abroade in the field bearing the heate and burden of the day wet with the dew of the night and happily not fed in that solitary place but with the waters from the brooke and fruites of the earth of his owne provision and dressing only to stay the time and not to misse that opportunity when God should plague Niniveh the bruite and report whereof might not content but he wil see with his eies his desire vpon his enemies for they that heare are able to speak but of hear-say they that see are out of doubt There was some reasō that Moses was so sharply bent against an Egyptiā offering wrong to one of his coūtry-men Phinees against adulterers Peter against Malchus a servāt to his masters ēemies Paul against Elymas a sorcerer other Apostles against a village of Samaria for refusing to entertaine Christ but Ionas vpon smal reason a prophet of the Lord but lately his oratour bead-mā in a capitall daūger of his own you heare how his heart eies are fixed in a mercilesse affection against penitent and reformed men And the Lord God prepared a gourd and made it to come vp over Ionas It seemeth that the booth was withered being built but of boughes or reedes or some other stuffe which the heate of the sun did easily worke vpon For when the gourd was afterward smitten the sun and the wind beat vpon the head of Ionas which argueth that his booth was defaced Before you haue heard of the building of Ionas novv God buildeth the one by art the other by nature the one a tabernacle of boughs the other an arbor or boure of a living or growing tree which the fatnes of the earth nourished having seed bud in it according to the kind therof the one withereth because it is but propt vp having no iuice in it the other spreadeth her rootes and strings in the ground having whereby to encrease I need not say how vnprofitable and barren the labour of man is being left to it selfe without the favour of God to supply the imperfectiōs therof This very place doth sufficiently iustifie that of the Psalme Except the Lorde build the house they labor in vaine that build it The fruites of the body fruites of the field fruits of cattle encrease of kine flockes of sheepe the basket the store in the basket they make a number shew of goodly cōmodities but vnlesse you giue them their blessing which is their annexed benedict us fructus vētris blessed shal be the fruit of thy body and blessed al the rest mourne as Esau did when Iacob had prevented him of the blessing as the grasse vpon the house tops which no man taketh in his hād or blesseth in his hearte so doe they languish pine away come to nothing The Lord must cōmaund his blessings to be with vs in our store-houses in al that we set our hād vnto as it is there added or our labour dieth betweene on◠fingers Zophar Iob 20. speaketh many things of the ioy of an hypocrite his excellency mounting vnto heavē his head reaching vp vnto the clouds yet he shal perish saith Zophar like the dunge they that haue seene him shal say where is he he shal flee away as a dream◠passe away as a vision of the night there is nothing left of his meate and no man shal hope for his good yea when he shall haue filled his belly God shall send downe his fierce wrath raine even vpon his meate You see there is nothing prospereth with him because he is an hypocrite and when he went to his worke the blessing of the Lorde was cōmaunded to stay behind The blessing of the Lord must be vpon the building of our houses watching of our citties tilling of our ground filling of our bellies training vp of our children or whatsoever paines we bestow in al these falleth into emptines This was it that secōded supplied the labour of Ionas hee built him a booth which withered but God prepared him a gourd an house of a better foundation because it lived by the moisture of the earth which the other was destitute of There is a great question cōtentiō betweene writers touching the plāt that was here provided what it was by kind how to be termed The wisdōe which God gaue vnto Adā Gen. 2. was yery great in the morning of all those creatures that God brought before him But concerning the hearbe or tree heere mētioned the most learned wise amōgst the Hebrews Greciās Latines Spanish Frēch Germanes Hetruriās haue labored beatē their braines to giue it a nāc but hitherto haue not found it and vnlesse there be some second Adam to speake his mind or an other Salomon who was able to speake of the trees frō the Cedar to the Hysope I thinke the controversie wil never be ended Notwithstanding as
the best wine is that which is farthest brought for the more it is shaken in carriage the more it is fined and made fit for vse so there is both pleasure profit to heare any point of learning sifted moved to fro by the diverse iudgmeÌ„ts of learned men If I were as skilfull in simpling as some are I woulde giue you my simple opinioÌ„ But now I must speake froÌ„ mine authors R. Esdras saith that the wise of Spain called it Cucurbita or Cucumer which is in English a gourd or cucuÌ„ber but withal he addeth ratio iniri non potest vt sciatur quid sit we caÌ„not finde out the meanes to knovv what it was The Latin vular traÌ„slatioÌ„ calleth it Hedera which in our English signifieth Ivy Ierome disprooveth that eveÌ„ against himselfe saith that the Latines haue no name for it for Ivy and gourds and cucumers he saith creepe vpon the grouÌ„d haue need of tendrels props to beare theÌ„ vp but this tree sustained her selfe with her owne truncke had broad leaues like a vine the shadow which it cast was very thicke Some called it Bryonia bryony or wild nep the white vine which groweth in the hedges with red berries blistereth his skin that haÌ„dleth it SoÌ„e rapuÌ„ siluestre the wilde rape roote The Hebrews the Chaldees name it KikaioÌ„ the GreciaÌ„s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arabians Elkerva whereof ye haue the oile of kerva in the Apothecaries shops Sometimes they cal it Cataputia maior great spourdge Pendactylum for the similitude which it hath with the 5. fingers of the haÌ„d Whervpon the French by reason of the ioints knots which are in the leaues therof name it Palme de Christ that is to say Christes hande The Hetrurians call it Phaseolum faselles or long pease a kinde of pulse rising so high that it served them for arbours Lastly the Germanes for the admirable heigth of it call it wonder boome that is the woÌ„derful tree Thus every nation as it could get any tree which in their imagination came nearest vnto it so they lent it a name But we may coÌ„clude vvith Oecolampadius according to that of Esdras before Incertum qualis frutex vel arbor It is not knowne what bush or tree it was At length the Latines the latest and in my iudgment the skilfullest amongst them haue all agreed to call it riciâ—us which in propriety of speach signifieth a tike a creature noisome to dogs for the likenes of the seed or grain that it beareth is applied to this tree Dioscorides calleth it arborosum fruticeÌ„ a bush yet a tree like vnto a figge-tree but lesse with leaues like to a plane but greater soft blackish and bearing seed like vnto tikes We may read of it in Pliny and of the oyle that coÌ„meth therhence togither with the variety of names that are giveÌ„ vnto it But al with one coÌ„sent agree that it sodainly springeth to the heigth of an Oliue diffuseth it selfe like Ivy that it hath scattering boughes broad leaues like the plane tree wher-vnder they were wont to feast most coÌ„modious to giue a shadow For which cause R. Kimhi noteth they vsed to place it before tavern dores Whither wee haue lighted vpon the name or not it sufficeth for the history to vnderstand that God provided a tree wonderfully tall plentifully stored with boughes leaues such as was most convenient to give comfort vnto Ionas O how admirable are the works of God the least wherof may challenge so many coÌ„mentaries expositions to be spent vpoÌ„ it what shall we then thinke of all nature if the whole table book therof were set before our eies to be viewed coÌ„sidered when one plant of the ground findeth not learning enough amongst Iews Barbarians nor Christians to vnfolde it When we behold the heaveÌ„s the works of his fingers the moone and the stars which he hath ordained I say not then as the Psalmist doth Lord what is man or the son of man that thou shouldest so visite him but what is man or the son of man that he should iudge or giue sentence of the and we may both begin end that Psalme as the prophet doth O Lord our Lord how excellent is thy name in all the world in the great buildinges treasures therof when one small creature parcell of thy workes breedeth such confusion in the wits of man Much more deepely might the Lord oppose vs as he did his servant Iob with the greater wonders of nature wheÌ„ we straine at gnats cannot coÌ„ceiue of little things hast thou entred into the bottomes of the sea or walked to seeke out the depth haue the gates of death ben opened vnto thee or hast thou seene the gates of the shadow of death hast thou perceived the breadth of the earth tell if thou knowest al this where is the way that light dwelleth where is the place of darknes Anaxagoras being askt why maÌ„ was made auÌ„swered to behold the heaveÌ„s to magnifie God in his creatures Surely as our Saviour coÌ„meÌ„ded the smal mites which the widow cast into the treasury so there is not the least worke that God doth but deserveth the greatest admiratioÌ„ that our hearts can coÌ„prehend And therefore the enchauÌ„ters of Pharoah wheÌ„ they were come to try their cunning in lice the basest conteÌ„ptiblest creatures they were enforced to cry out this is the finger of God To conclude as Christ made the coÌ„parison betweene the lillies his servants if God so cloath the grasse of the field which to day is standing to morrow is cast into the oveÌ„ how much more shal he do vnto you O ye of little faith so may we say if God be so glorious in a meaÌ„e plaÌ„t of the field which in a night caÌ„e vp in a night perished again much more are his mightier works highly to be marvailed at But in this 6. verse to bring it into order there are two parts 1. the creation of the gourd by the hands of God 2. the acceptation of Ionas The former hath 4. ioints divisions in it 1. the gourd was prepared by the Lord God for who els was able to create some haue gone about to imitate the workes of creation as to make thunders and lightnings and to fly in the aire but they haue paid the price of saying in their foolish harts I wil be like the most high 2. It was made to ascend 3. to be a shadow over the head of Ionas 4. to deliver him froÌ„ his griefe The preparing of the gourd had little pleasured Ionas vnlesse it had ascended to some height nor the ascending on high vnlesse it had beene flexible and bowed it selfe over his heade nor the hanging over his head without such quantity of boughes and leaues as were sufficient to shadow it all these grow and ascend
body of a litle Ant is no lesse to be wondered at thaÌ„ the huge body of Behemoth And as Vulcane is coÌ„meÌ„ded in the Poet for beating out chaines nets so thin that the eie could not see theÌ„ smaller than the smallest thred or thaÌ„ the web of the spider so the smaller the creature is the more is the workmanship of God to bee admired both in the shaping in the vsing therof We al know that God hath scourged the mightiest tyraÌ„t in the earth as much with worms as if he had sent out whole armies against him As he plagued Zenacharib with an Angel froÌ„ heaven the Sodomites with fire brimstone Corah his conspiratours with the opening of the earth so he destroied Herode with wormes Antiochus with wormes against many other bloudy persecutours of his church vsed none other executioners And bee it spokeÌ„ to the dauÌ„ting of all flesh to pull downe the pride thereof that the day shal come when wormes shall cover them they shall say to the wormes you are our brethren sisters to the coÌ„fusion of all the wicked daÌ„ned of the earth that their worme dieth not wherby though an infinite tormeÌ„t be meant yet the gnawing of a poore worme is made to expresse it The time which God chose for smiting the gourd was in the rising of the morning a litle before the sun caÌ„e forth of his chaÌ„ber when the shadow of the gourd should most haue pleasured him for in the night season the aire was cold enough Ionas passed it with sleepe so that the covering of the boughes was superfluous for that time But when the morning arose the rightest houre that the crosse could haue falleÌ„ vpoÌ„ Ionas the worme is sent They say in Esay let the couÌ„sell of the holy one come what need they cal for it it shal not only coÌ„e but come in a time which God hath apointed fittest for their smarte Al the iudgmeÌ„ts of the Lord are nuÌ„ber measure he reckoneth the houre and the minute of the houre when it is most convenient to inflict them Sisera shall not die in an army nor by the handes of a man nor any bow bent nor sword drawne against him the Lord hath reserved him to a tent to a ten-penny nayle to be driven in to his head by the hands of a feeble woman This was the time these the meanes which the Lord made choise of to punish him Zenacherib shall not be slaine in the field nor by the Angell of the Lord which smote a greate part of his army but at home in his owne citty and in the temple of his idoll and by the handes of his sonnes that sprange from his bowels This is the time and these the meanes that the Lord hath kept him vnto to shew his iustice Therefore the day of vengance and destruction is evermore called the day of the Lord not that the rest are not his but these he hath specially marked out and allotted to exercise his iudgementes in There is a time to plant and a time to roote vp that that hath beene planted Babylon is as a threshing floore saith the prophet the time of her threshing is come yet a little while and her harvest is come so Babylon you see hath a time for her threshing Our Saviour Revel 3. speaketh of an houre of temptation which shall come vpon all the world to try them that dwell vpon the earth And in the fourteenth of the same booke the Angell flyeth in the midst of heaven saying with a lowd voice feare God giue glory to him for the houre of his iudgment is come And another Angel cried vnto him that sate vpon the clovvd thrust in thy sickle and reape the harvest of the earth for the time is come to reape it God suffered the gourd in the night time when Ionas had litle benefite by it but when the morning arose and when his soule most desired the comfort thereof then it vvithered Rich men shall haue riches when they haue least vse of them but when the evill day commeth they shall cast them avvaye to the mowles of the earth and Epicures shall haue their pleasures for a time but when they shall say vnto pleasures stand vp and helpe vs they shall flie away from them And as he chose the vnhappiest time for the plaguing of Ionas so he made speede to plague him for how shorte a time did Ionas enioy the pleasure of the gourd God prepared a worme the very next day to smite it Where are those greedie dogges that never haue enough of pleasure Who say come wee vvill bring wine and wee will fill our selues vvith strong drinke and to morrow shall bee as this day and much more abundant What els is this drunkennesse of yours in wine strong drinke and fulfill of pleasures but the merry madnes of one houre to be recompenced with sorrow for ever and ever Go to you that say to daie and to morrow wee will doe this and that and yet yee cannot tell what shall be to morrow for what is your life or what is your pleasure intended It is even a vapour that appeareth for a litle time and aftervvarde vanisheth away Boast not thy selfe of to morrowe for thou knowest not what a day may bring foorth Nescis quid serus vesper ferat thou knowest not what a chandge the next evening may make Did Elah the king of Israell thinke vvhen he was feasting in his stewardes house that his time had beene so shorte and that a capitaine of his own should haue slaine him Did the sonnes and daughters of Iob vvhen they were banqueting in their eldest brothers house dreame of the winde that came from the wildernesse smote the foure corners of the house that it overwhelmed them Did Babylon which was called tender and delicate and the Lady of kingdomes which assumed to her selfe I am and there is none else I shall not â—it a vvidowe nor know the losse of children shee that trusted in her wickednesse and said none seeth mee did shee imagine how neare they were that came with a contrary newes Advenit finis tuus Thine ende is come Dumah calleth to the prophet in scorne Esa. 21. watch-man vvhat is in the nighte watch-man vvhat is in the night The watch-man aunswereth The morning commeth and also the night that is thou hast had a time of light and delightes thou shalt also haue a time of darknes Thus the Edomites and Epicures of our daies mocke their prophetes and watch-men You speake of a night yee watch-men and of a day of iudgement but when commeth that night or where is the promise of his comming We tell you againe The morning commeth and also the night If yee will aske aske to amendement of life aske not to scoffe vs and to deceiue your selues enquire returne and come that is continue not still in your former abominations The
gourd c. WE are at length come to the last parte of the Chapter which was the scope whereunto all the sayings doinges of God were referred coÌ„prehended in these 2. last verses containing generally an earnest contentioÌ„ plea for the iustification of his goodnes in sparing Niniveh For what other purpose had God in the whole course of his speaches actioÌ„s by the words of his mouth once againe iterated by the sensible image of the gourd obiected to the eies of Ionas than by irrefragable demonstration by the concession of the adversary himselfe to cleare deliver his mercy from iust reproofe God first drew him by demauÌ„ds as it were by captious Socraticall interrogations whither he would when he had him in snares theÌ„ inferreth vpon him which no maÌ„ could deny that were not too prefract and obstinate thou hast had pitty on the gourd c. shall not I spare Niniveh thou on a light teÌ„porary plant which was not thine wherin there was neither value nor coÌ„tinuance nor any propriety beloÌ„ging vnto thee shal not I much more spare Niniveth c. The argumeÌ„t standeth in coÌ„parison froÌ„ the lesse to the greater both the meÌ„bers thereof coÌ„pared are so strengthned set forth that he must needes shew himselfe forsaken of coÌ„mon sense that doth not assent vnto it Ionas hath not now to deale with Chrysippus who was able to speak probably of any thing brought in question but with the most expert schoole-man that ever spake with tongue with the God of heaven who bindeth with arguments as with chaines of iron leaveth no evasioÌ„ For vnlesse Ionas would except against the reasoÌ„ing of God as those whoÌ„e Tully scoffeth at who wheÌ„ they were brought to an incoÌ„venience in disputatioÌ„ had no other refuge but to craue that those inexplicable argumeÌ„ts might be left out Tully answered theÌ„ again that then they must goe to an officer for they should never obtaine that exception at his hands what should he do to rid himselfe of this strong opposition Before you haue heard 1. of the affliction of Ionas the sun the East-winde following the sunne the same tract pace by pace confederate with him working his woe a fervent East-winde beating vpon his backe sides no but vpon his head the most dainty daÌ„gerous place by reason of the senses his fainting wishing in his soule to die professing in open tearmes that it was better for him so to than to liue 2. of the reproofe of God in controlling that impatience 3. of his obfirmed hereticall maintaining of it which was his greater offence for there is no man that falleth not as there is no pomegranate wherein there is not some kernel amisse but when a fault is espied conuicted then to defend it with pertinacy is another fault And the milder punishmeÌ„t is evermore due to modesty It is the fact of meÌ„ to erre but of beasts to persist persevere in error TheÌ„ said the Lord by way of conclusion inferred vpoÌ„ the auÌ„swer grant of Ionas vouchsafing to reply vpon him whose auÌ„swere before was more worthy of stripes than speach by continued remembrances as by bandes of loue pulling his prophet out of the fire who had burnt to ashes in the coales of his indignation if God had not staied him even that mercifull and patient Lord who when he beginneth to loue loveth to the end who spake within himselfe though he haue often refused my word and dealt vnfaithfully with my commauÌ„dement yet once more will I shake the heavens and speake vnto him I wil not loose a soul for want of admonition It is true in men that he twise sinneth who is over-indulgent favourable to a sinner God is a debter to no man yet of his grace and benignity he doth often admonish vs. Then the Lord said The dignity of the person addeth great authority to the speach the Apostle vrdgeth the credite of the speaker strongly in his epistle to the Hebrews If the word spoken by Angels was stedfast and every transgression and disobedâ—ence receiued a iust recompence of reward how shall we escape if we neglect so great salvation which at the first beganne to be preached by the Lord and afterwardes was confirmed vnto vs by them that heard him God bearing witnesse thereunto by signes c. Againe see that you despise not him that speaketh for if they escaped not vvhich refused him that spake on earth shall vvee escape if vvee turne avvaie from him that speaketh from heaven Therefore doe the prophetes Haback aub Zacharie becken with the hand as it were to the whole earth and to all flesh to giue eare when the Lord speaketh the Lord is in his holy temple let all the oerth keepe silence before him and let all flesh be stil before the LORD for he is raised vp out of his holy place Thou hast had pitty tu parcis thou favourest or desirest that it maie bee preserved tu doles thou art grieved all vvhich constructions are included in the demaund that went before Dost thou well to be angry For whereas other affections are simple anger is compounded and mixed of divers partly of griefe for the iniurie received partely of commiseration of the thing iniured partely of desire and pleasure to revendge the wronges But I sticke not in the vvordes I I proceed rather to the argument which is so mightily invincibly shaped that Ionas frameth no auÌ„swere vnto it It must needs be that as the plate sincketh down in the ballaÌ„ce when waight is put into it so the mind must yeeld it selfe captiue vnto the truth when things are evidently perspicuously proved Geometricians professe that their art staÌ„deth not vpon perswasion but vpon coaction inforcement their principles theoremes are so firmely grouÌ„ded But let all artes giue place al actions bow all Logicke submit it selfe vnto him who is admirable in couÌ„saile excelleÌ„t in his works incomparable for his wisdoÌ„e The maÌ„ner of speach which God vseth being not plaine affirmatiue I wil spare Niniveh as thou pitiest the gourd but by interrogation negation shall not I spare Niniveh sheweth what indignity is offered vnto him as if soÌ„e right of his were kept backe To set some order in my speach the comparison here formed consisteth of 2. parts the antecedent or that which goeth before the lesser inferiour weaker part in the 10. verse the consequeÌ„t or stronger in the 11. The persons ballaÌ„ced togither thou I thou art moved shal not I pittie The things weighted one against the other are for their substaÌ„ce a gourd Niniveh For their accidents 1. of the gourd Ionas had not labored for it Ionas had not brought it vp it was neither of his making nor of his cherishing Ionas had not right in it it was not his worke besides the continuance was so small that he had no reason
more matter is ministred for pitty to worke vpon Ierusalem vvas more laboured and applied by Christ in the daies of his flesh than either Bethania a country towne or any other cittye of Iudah or Samaria lesse than Ierusalem Agesilaus a renowned Lacedaemonian was grieved in his heart when he had slaine tenne thousand of his enemies and when many of the rest that were left aliue had withdrawne themselues within the citty of Corinth his friends advising him to lay siedge vnto it he answered that it was not fit for him so to do for he was a man which would compell offendours to do their duety but not pull downe citties The ruinating and overthrowing of citties are miserable either spectacles or histories to those that vvith any humanity shall consider them Nero may sing and triumph when Rome is on fire a bloudy horse-leach feedinge vpoÌ„ the spoiles of men and townes but Abraham will pray for Sodome though the sinke of the earth and not onely Ieremy will lament write lamentations but Christ will mourne for the downe-fall of Ierusalem And Titus whilste he lieth in siedge when hee shall see such slaughter of the Iewes will throw vp his hands to heaven and lay the massacre vpon God to cleare himselfe That Sodome wherof I â—pake consider but the raine that fell vpon it brimstone and fire from the Lord in heaven it selfe overthrowne with her sisters and all the plaine and all the inhabitants of the cittie and all that grevv vpon the earth turned into ashes and whatsoever came vp afterwards from that ground vnholsome and vnprofitable fruite pestelent vines bitter clusters the whole lande mingled with cloudes of pitch and heapes of ashes the people suffering the vengeance of eternall fire and notwithstanding all this it selfe made a by-word to all ages that came after it as we read in Esay 1. and Rom. 9. vnlesse the Lorde had left vs a seede wee shoulde haue bene as Sodome I say consider but these thinges and pitty her ruine and desolation though she be Sodome because she was a citty Though Iericho were Iericho a citty of the vncircumcised idolatrous in the worshippe of God and hostile towards his people can it sincke into your eares without pittying and bemoaning the gate therof to heare that her walles fell flat and all that was therein was vtterly destroyed both man and woman young and olde oxe and sheepe and asse with the edge of the sworde and the citty burnt with fire all that was in the citty except some silver and gold that was reserved Though Iericho be suncke so low that it shall never rise againe to stand long for it is sealed with a curse to his person that should adventure to reedifie Iericho with the bloud of his eldest and yongest sonnne yet say to your selues when you reade that lamentable narration alas for Iericho because it was a citty sometimes girded with walles fortified with bulwarkes stored with treasure and wealth peopled with men and furnished with other such habilities as the very name of a citty presently implieth But that Ierusalem wherof I also spake Ierusalem the sanctified citty and the cittye of the everlasting God Ierusalem builte in vnitye Ierusalem the Queene and Empresse of the provinces so defaced and levelled with the ground that not a stone was left standing vpon a stone neither in their houses walles bulwarkes turrets no nor in the altars sanctuary temple of Ierusalem the old and young matrones virgins mothers infants princes priests prophets Nazarites all slaine famished fettered skattered abroade vtterlye consumed If it come into the minde of any man either by reading or hearing vvithout commiseration I say that his heart is more barbarous and rude than the very fragments and rubbell wherein Ierusalem is lodged Who can expresse those havockes by speech or finde teares enough to equall their miseries For this cause I vveepe faith the Prophet mine eye even mine eye casteth out water which it draweth vp from the fountaine of my over-flowing heart and he calleth to the daughter of Sion to let teares run downe like a river daie night to take no rest neither to suffer the apple of her eie to cease to arise cry in the night in the beginning of the watches to power out her heart like water before the Lord. Aeneas Silvius in his oration of the spoile of CoÌ„staÌ„tinople against the Turke with great compassion relateth the murdering of their children before the faces of their parents the noble meÌ„ slaughtered like beasts the Priests torne in pieces the religious flead the holy virgins incestuously defiled the mothers their daughters despightfully vsed at leÌ„gth he crieth out O miseraÌ„ vrbis faciem O the miserable face of that citty O vnhappy people O wicked Mahomet Who is able to report such things without tears there was nothing to be seene but ful of mourning murder bloud-shed dead carkasses At last converting himselfe to Greece his mind eveÌ„ quaking starting backe with sorrow he thus bewaileth it O famous renowmed Greece behold now thy end now thou art dead alas how many mighty wealthy citties haue heretofore bin extinguished what is become of Thebes of Athens of Micene of Larissa of Lacedemon of Corinth of other memorable townes whose wals if thou seekest for thou canst not find so much as their ruines no maÌ„ caÌ„ shew the grouÌ„d werein they are are laid along our meÌ„ do oftentimes look for Greece in Greece it selfe only CoÌ„staÌ„tinople is no remaining of the carkasses of so many citties Such so lamentabl hath ever been the devastation of citties to meÌ„ of any affection such it seemed to God in this place shall not I spare Niniveh that great city Ionas could haue found in his hearte to haue seene it in the dust corne fieldes ploughed vp where the walles buildinge stood or rather an heape of nettles and salt-pits in the place thereof the smoake of the fire waving in the aire hiding away the light of the sun the flames spiring vp into heaveÌ„ the king his senatours marchants people those that walked with staues for age those that were nourished at the breasts for weaknes their flocks of sheepe heards of cattle all wasted and consumed in the saÌ„e pile if God would haue yelded to the madnes of his cruel appetite But he aunswereth with more clemency shall not I spare Niniveh that great citty Hitherto were but titles names the proofe followeth Wherein are sixe thousand persons that cannot discerne c. It may easily be ghessed quantus sit numerus alteriuâ— aetatis cúm tantus sit parvulâ—ruÌ„ how great the number of other ages when there were so many infants The prophecie was here fulfilled vvhich vvas given to Israel Iudah Ier. 31. Behold the daies come that I vvill sowe the house of Israell the house of Iudah with the seede of man and the seede of
sonnes of men there is no helpe in them that is not so for Eue was made an helper to the man but there is no salvation in them or salvation there may bee such as it is for a moment of time not finall as Iosuah was a Saviour vnto Israell and salvation of the body but not of the soule whereas the salvation of the Lorde is never but salvation for he is the same God and his yeares faile not and it reacheth to all partes for his arme is not shortened Plinie observeth in his naturall historie that nature hath given armour and covering to all other living thinges shelles crustes hides prickles haires feathers fleeces skales Chrysostome addeth talents tuskes hornes onely man vpon his birth day shee doth cast forth naked and vpon the naked grounde to weeping and howling Chrysostome giveth the reason God hath so disposed of man that himselfe might bee his onelie protection He confessed in the person of all mankinde who sawe it experienced in his owne naked I came from my mothers wombe and naked I shall returne thither againe VVe heare their beginning and their ending But say that in the course of his life man shall haue girded himselfe with strength and decked him with maiesty vvhat is hee then more than a vaine man For what did it helpe the children of Canaan that the sonnes of Anak Gyants of the earth dwelt amongst them of whome the children of Israell saide vvee haue seene the sonnes of Anak there They were all destroyed by Iosuah they and their citties and not one Anakim left in the mountaines of Israell and Iudah VVee reade of Og the King of Basan the onely remnaunt of those Gyants that his bed was a bed of yron the length of it 9. cubits the breadth 4. after the cubite of a man yet how often doth the Psalmist sing hee hath slaine mightie kings Sehon king of the Amorites and Og the king of Basan VVhat did it profit the Philistines that the monster Golias was amongst thē or the monster himselfe that his stature was so huge his helmet his greues his corslet his shield all of brasse the staffe of his speare like a weavers beame hee vvas smitten by a childe in comparison who came with a sheepheards staffe and sling in his hand a few smooth stones in his skrippe but that which was the safest munition of all others in the name of the Lorde of hostes the God of Israell whom he had rayled vpon These and the like experimentes made him so bolde afterwardes that hee defied all men I will not feare what man can doe vnto mee I will not feare for tenne thousandes of people that shall beset mee round about though an host were pitched against mee my heart shoulde not bee afraide all nations compassed mee about but in the name of the Lorde will I destroy them They haue compassed mee about I say they haue compassed mee about but in the name of the Lorde shall I destroy them They came aebout mee like Bees and are extinct even as a fire of thornes for in the name of the Lorde shall I destroy them The reason is for thou Lorde hast holpen mee thou art my strength and my song thou haste beene my deliverance The Lord is a man of warre his name is Iehovah the eternall God is thy refuge and vnder his armes thou art for ever hee shall cast out the enemie before thee and vvill say destroy them The one was the songe of Moses after the drowning of Pharaoh and his host the other a part of his blessing given to the tribes of Israell not long before his death It was not the sword of Gedeon that overthrew the Madianites Iudg. 7. but the sword of the Lorde and Gedeon and therefore hee chose rather to giue that overthrow by few than by many least Israell might make their vaunt against him and saie my hande hath saved mee Afterwardes when they saide to Gedeon raigne thou over vs both thou and thy sonne and thy sonnes sonne for thou haste delivered vs out the hande of Madian he answered them I will not raigne over you neither shall my childe raigne over you but the Lorde shall raigne over you You heare what our strength is And for other helpes seeke them farre and neare they are so weake that they are not able to chandge the colour of one haire to our bodies nor adde one cubite to our stature nor one minute of time to those daies which God hath assigned vs. Why then doe we flatter our selues that wee shall multiplie our daies as the sand or vvhat triacle is there at Gilead vvhat Physitian there that can cure the gowte in Asa his legges or lay a right plaister to the boyle of Ezechias or ease the king of the head which the Shunamites child complained of or heale a fever a dropsie an issue of bloud or anie one of a thousande diseases more wherewith the body of man is oppugned if the Lorde instruct and assist him not I reade that Socrates never needed physitian in his life time that Pompey a poet and a noble man borne was so sound that he never belched Anthonia the wife of Drusus never spit vt perhibent qui de magnis maior a loquuntur as they say who of greate matters vse greater wordes their times belike were more temperate and therefore lesse rheumatike than ours We desire to haue strong bodies able to doe vs service in our olde age sed prohibent grandes patinae but wee eate and drinke so much that it cannot be Asclepiades a Physitian indented with fortune that if ever hee should happen to fall sicke hee would no longer bee a Physitian E◠quid opus Cratero magnos promittere montes vvhat neede Asclepiades vvho with a sodaine fall of a ladder prevented sickenesse and ended his dayes or Craterus or any other Physitian promise such mountaines to himselfe or others A Physitian is to be honoured with that honour that is due vnto him but of the most High commeth healing his knowledge lifteth vp the head hee receaveth giftes of the king and in the sight of great men hee shall bee had in admiration but the Lord hath created the medicines of the earth the Apothecarie maketh a confection and yet hee cannot finish his owne worke Let the Physitian do his part with an vpright and faithfull minde in the sighte of God who hath created him let him not lie to his patient and thrall nor draw him into errour as Abraham did Abemelech in saying that Sara was but his sister when shee was his wife hee had well-nigh caused him to sinne by that false suggestion so these may deceaue their patientes and make them the more carelesse by telling them that their disease is further of in degree when it is incorporate into them and lyeth so neare to their body even like a wife that it may not bee severed when the sicke man and his sickenesse
fathers and Queenes thy nurses in the nine fortieth of Esay there as the Queene of Saba blessed both the people of Salomon and the king himselfe so happy is the church for drawing her milke and sustenance from such heroicall breasts and happye are those breasts that foster and nurse vp the Church of Christ. They giue milke and receiue milke they maintaine the Church and the Church maintaineth them they bestow favour honour patronage protection they are favoured honoured patronaged and protected againe I will not stay to alleage the fortunate and happy governments of well disposed kings The decrees of the king of Persia and Babylon for repairing the temple worshipping the God of the three children or the God of Daniel brought more honour vnto them than all their other lawes The pietie of Antonius Prus is very commendable for his gracious decree that none shoulde accuse a christian because hee was a christian Constantius the father of Constatifie the great made more reckoning hee said of those that professed christianitie then full treasures Iovianus after Iulian refused to be Emperour albeit elected and sought to the Empire vnlesse he might governe christians Great Coustantine and Charles the great had their names of greatnes not so much for authoritie as for godlines But on the other side the bookes are full of the miserable falles ofirreligious princes their seede posteritie whole race and Image for their sakes overturned and wiped from the earth at one woulde wipe a dish and turne it vpside-downe The name of Antiochus the tyrant stinketh vpon the earth as his bovveles sometimes stuncke and as then the vvormes devoured his lothsome carkasse so his other vvorme yet liveth and ceaseth not crying to all the persecutors vnder heaven take heede Hee thought to haue made the holy city a burying place but vvhen hee savve his misery then he vvoulde set it at liberty The Iewes vvhome hee thought not worthy to bee buried he vvoulde make like the citizens of Athens and the temple vvhich he spoiled before he would garnish with great giftes Likewise Galerius lying sicke of a wretched disease crieth to haue the Christians spared and that temples and oratories should be allovved them that they might pray for the life of the Emperour The vnripe vnseasonabl vnnaturall deathes of men more vnnaturall in their liues the monsters and curses of the earth they trode vpon the bane of the ayre they drewe the rulers of the Ievves and Romanes high Priestes Princes Emperours and their deputies that murthered the Lord of the vineyard the sonne and the servantes in the time of Christ and his Apostles and by the space of three hundred yeares the workers of the tenne persecutions no meanes plagues to the Christian faith than those tenne plagues were to Egypt or rather tenne times tenne persecutions for they were multiplied like Hydraes heades proclaimed to the Princes of succeeding ages not to heave at Ierusalem it is to heavie a stone lapis comminuens a stone that vvhere it falleth will bruise to peeces nor to warre against the Sainctes to bande themselves against the Lordes anointed and against his anointed the Church vnlesse they take pleasure to buy it with the same price vvherevvith others have done before them to have their flesh stincke vpon their backes and rotte from their bodies to be eaten vp with lice and vvormes to bee slaine strangled or burnt some by their owne handes some of their servantes children and wives as is most easie to proove in the race of 40. Emperours the Lord getting honour vpon them as hee did vpon Pharaoh by some vnwonted and infamous destruction Heliogabalus thought by the pollicy of his head to have prevented the extraordinary hand of God providing him ropes of silke swordes of gold poison in Iacinthes a turtet plated with gold and bordered with precious stones thinking by one of these to have ended his life Notwithstanding hee died that death which the Lord had apointed The 2. thing which I limited my selfe vnto that it is the greatest dishonour to religion to pull downe princes is as easy to be declared A thing which neither Moses in the old nor Christ in the new testament neither Priest high nor low nor Levite Prophet EvaÌ„gelist Apostle christian Bishop ever hath taught counsailed much lesse practised I say not against lawfull magistrates but not against heathenish infidell idolatrous tyrannous rulers though by the manifest and expresse sentence of God reprobated cast of Samuell offered it not to Saul a cast-away he lived and died a king after the senteÌ„ce pronounced against him of an higher excommunication than ever came from Rome Samuel both honoured mourned for him The captive Iewes in BabiloÌ„ wrote to their brethren at IerusaleÌ„ to pray for the life of Nabuchodonozor answerable to that advise which Ieremy giveth the captives in the 29. of his prophecy though in words somewhat different seeke the prosperity of the city whither I have caused you to be carried away captives pray vnto the Lord for it for in the peace thereof shall you have peace Daniel never spake to the king of Babylon but his speech savoured of most perfect obedience my Lord the dreame bee to them that hate thee and the interpretation thereof to thine enemies his wordes had none other season to Darius though having cast him into the Lyons denne O King live for ever I never coulde suspect that in the commission of Christ given to his disciples there is one word of encouragement to these lawlesse attemptes go into the worlde preach baptize loose retaine remit feede take the keyes receaue the holy Ghost what one syllable soundeth that way vnlesse to go into the worlde be to go and overrunne the world to shake the pillers and foundations thereof with mutinies and seditions to replenish it with more than Catilanary conspiracies to make one Diocesse or rather one dominion monarchie subiect to the Bishop of Rome vnlesse preaching may be interpreted proclaiming of war and hostilitie sending out bulles thundering and lightning against Caesar and other states vnlesse to baptize bee to wash the people of the world in their owne bloud vnlesse binding and loosing be meant of fetters and shackles retaining and remitting of prisons and wardes vnlesse the feeding of lambes and sheepe bee fleecing fleaing murthering the king and the subiect old and young taking the keyes be taking of crownes and scepters and receiving the holy Ghost bee receiving that fiery and trubulent spirit which our Saviovr liked not Yea let them answere that saying these priestes and successours of Romulus Giants of the earth incendâ—aries of the Christian world you shall bee brought before governours and kings and skouraged in their Councelles if ever our Saviour had meaÌ„ing governours kings shal be brought before you Emperours shall kisse your feete waite at your gates in frost and colde resigne their crownes into your handes and take their crownes I saye not at your
societies you haue laid togither â—or some barbarous and vnmercifull souldior to lay open your hedges reape your fields rifle your coffers levell your houses with the ground and empty you and yours out of all your possessions as you haue emptied your poore neighbours Your mercilesse mony exactions you the infamous vsurers of the North of England you the Iewes Iudases of our land that would sell Christ for mony if hee were amongst you you the engrossers of graine in this time of death and withall the engrossers of your owne woes on whom the curse of the poore lighteth ratified in heaven for not bringing forth your corne you that adde affliction to affliction and strengthen the hand of penury amongst vs vse the talents of the Lord not your owne pounds to the honourable advauntage of your maister and the durable gaine of your soules least ye become the vsurers of his vengance and receiue the wages of your vnfaithfulnesse an hundreth-fold The land mourneth because of other and they shall mourne that cause her heavinesse ConteÌ„pt of God will take away our Gods of the earth atheisme anarchy confusion of all estates mingling of heade and foote will goe togither O pray for the peace of Ierusalem Pray for the peace of England Let praiers and supplications be made for all people especially for Christian kings most especiallie for our soveraigne Lady and Mistresse Let vs feare God and all the enemies of the world even the kingdome of darknes shall feare vs. Let not our sinnes reigne and our Queene shall long reigne over vs. Buy the length of her life with your silver and gold you that are rich in this world rich in this lande distribute to the poore scatter for Gods sake God that seeth from aboue will be mindfull of your good deedes and prolong her Maiesties daies Humble your selues in time you high-minded and high-lookt that her horne may be exalted and her roote flourish amongst vs yet manie yeares Traitours forbeare at length to plot your treasons which haue long bred never brought forth The Lord is king and his hand-maide is Queene bee the earth never so impatient Time-serving hypocrites lay downe your dissimulations How long will you halt betweene Rome and England Rebels forsake and resigne your vnlawfull armes Say not as those seditious did vvhat parte haue we in the sonne of David the sonne of David shall prevaile the daughter of King Henry prosper in all her waies vvhen your heades shall lie low enough and your swordes shall haue drunke their fill of your owne flesh Let it suffice you the vntamed broode of our lande to haue blotted your memories with none other censure than that which is written in the booke of God that a band of souldiours follovved Saul whose harts the Lorde had touched but they were wicked that cried howe shall he save vs And you my beloved brethren and the true children of England knit your soules and tongues togither as if you were one man say with a strong vnited cry a perfite heart that God may regard it from aboue O Lord preserue Queene Elizabeth And let AMEN even the faithfull witnes of heaven the worde truth of his father say Amen vnto it Even so Lord Iesu AmeÌ„ Amen harken to the praiers of they servants that goe not our from fained lippes let her ever be as neam vnto thee as the signet vpon thy finger as deare as the apple of thine eie as tender as thine owne bowels water her with theÌ„ deaw of heaven as the goodliest plant that ever our country bare hide her like a chosen shafte in the quiver of thy carefullest providence and giue her a long life ever for ever and ever Amen Vix totâ vitâ indices Senec. Oâ—erat discentem turba non instruit Jd. Eccles. Vlâ— Eccles. 1. Scribimus indocti doctique Pers. Poscimus indocti doctique Act. 17. Chap. 13. Soles acceptior esse sermo vivus quà m scriptus Bernard A mortuâ pelle ad hominem vivum recurre Gregor Laudare se vani vitu perare stulti Aristot. apud Valer. Max. Lib. 7. Ca. 2. Nihil egi sine Theseis Nihil nostrum omnia Iuvenal Cantic vlt. Quid sinâ— dicant qui possunt duÌ„modo quod dicunt probare valeaÌ„t August enchirid cap. 38. 1. Chro. 12. 1. Sam. 18. Vnus Cato mihi pro ceÌ„tum millibus Plato instar omnium Luke 5. Aul. Gell. noct Attic. 13.5 Revel 4. Revel 21. Proverb 8. Psal. 119. Math. 23. Verba innumerabilia vnum tantùm verbum omnia Hugo de arca Noe. Seneca Gregor 〈…〉 Gregor in moral Hieron The argumeÌ„t of the prophecie Psal. 145. Onmis latitudo scripturaâ—um Non tantùm auri massas tollunt veâ—ùm bracteolas parâ—as Chrys. hom 1. ad pop Antio Chap. 1. Praeco mittitur missus contemnit contemnens fugio fugiâ—â— dormis c. Jsidor lib. de patrib veâ— testamen The text And The word Psal. 119. Of the Lorde Luke 1. Came. Zach. 1. Nee verbum ab intentione quia veritas nec factum à verbo quia virtus est Bern. homil 4. super Missus est 2 Pet. 1. Rom. 11. 1 The commission 1. King 1â— Revel 2. Zach. 13. Revel 2. Rom. 10. Heb. 5. Esai 6. Actes 19. 1. King 22. 2 King â— Ier. 2â— Ier. 23. Ezech. 1â— Iud. 3. Actes 19. Zeph. 1. Zach. 13. 2. Sam. 20. Deut. 18. 2. Sam. 12. Revel 12. 2. The persoÌ„ charged 2 King 14. 1 King 17. Ier. 44. Esai 4â— Luke 4. 1. Sam. 19. Jn Moriae encomio Subtilitates plusquam Chrysippea et ultra-muÌ„danae Id. Loc. Theol. 12.5 Iob 5. 3 The matter of the commissioÌ„ Ier. 1. Ezech. 2. Genes 4. Nah. 3. Arise and goe Iob. 7. Gen. 47. Wisd. 15. Mat. 20. Vulgo dictuÌ„ precio ac pecuniis datis brachiae effracta sunt Zach. 1. 1 Thes. 5. Ezech. 38. Eccle. 33. Gen. 3. 2. Thes. 3. Ioh. 4. Gen. 2. Gen. 3â— Prou. 26. 1. Sam. 3. Prov. 24. To Niniveh Gualter in Ion. 2. King 19. Ar. Mont. 1. Reason Deut. 20. 2. Sam. 20. Luke 10 Homil 15. Nisi gehenna intentata esset omnes in gehennaÌ„ laberemur Non ergo minus quod semper dico dei provideÌ„tiam gehenna commendat quà m promissio regni Homil. 5. ad pop Antioch 2. Reason Zach. 8. Math. 1. Zach. 14. 3. Reason Esai 16. 4 Reason Math. 12. Math. 21. ConclusioÌ„ Luke 10. Act. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. Psal. 68. That great city Chap. 1â— Anius vpoÌ„ Berosus Raph. Volâ—â—â—ter 6. Natur. hist 13. Ar. Mont. Iun. Trii Diodor. Siâ— Strabo Paulus de Palatio vpoÌ„ Ionas Two reasoÌ„s why Niniveh is so commenâ—ded Chap. 20. Affectum inquirit non factum exigit Ambros. de patriarch Chap. 2. Math. 12. Act. 12. Act. 21. 1. Pet. 4. 2. Pet. 1. Num. 1â— Esai 40. Chap. 3. Ibid. August 8. dâ— civi dei 23. Chap. 18. Vrbâ— aeterna Lament 2. Ibid. 4. Ierem.
discerning the body bloud of the Lord nor offer the calues of our lippes with lips vnsanctified nor tender any duty vnto him without falling low vpon our faces and bowing the knees of our hartes in token of our reverence It is a question moved how Ionas could truely say I feare the Lorde being so stubborne and refractary against his expresse cōmandement For answere whereof we must flie to that citty of refuge which David had recourse vnto I meane the riches of Gods mercy If thou shalt marke Lord what is done amisse Lorde who shall stande but there is pardon with thee that thou maiest be feared If the abundant goodnesse of God did not gloriously interpret our service and fit by his iustice as the stewarde in the gospell sate at his accountes when the debt is an hundreth to set downe but fiftie to cancell a thousande billes of our trespasses to remoue our sinnes in multitude as the sande vpon the sea shore from the presence of our maker as farre as the east is from the west to drowne thē by heapes bundels in the bottome of the sea to die purple skarlet into white that is to turne sin into no sin even to iustifie the wicked in a word to draw the bookes blot out our offēces as if they were not if al the life of Ionas vnto this day had been as free frō sin as the first fruits of Adā yet this were enough this onelie one transgression to haue stained his former innocency to haue razed out the memory of all his forepassed feare towards God made him guilty of the whole law It fareth with a faithfull man oftentimes as it did with Eurychus Act. 20. of whom Paul said Trouble not your selues for his life is in him though hee seemed deade there is a substance in an elme or in an oake when they haue cast their leaues Esay 6. when we woulde thinke by the barenesse of the boughes drines of the barke they are quite withered There is wine found in an vnlikely cluster one saith destroy it not for there is a blessing in it Esay 65. such are the trances sownings of faith at some times drawing the breath of life so inwardlie to it selfe that no man can perceiue it vnlesse the goodnes of God did embrace it as Paul embraced Eutychus it could never recover strēgth againe David lay in such a trance of adultery Salomon in the trance of idolatry Peter in the trance of apostasie Ionas in the trāce of recusancie for the season when they past over their transgressions as in a sleepe never felt thē Doubtles God hath a purpose herein profitable both to those who are taken with such spiritual apoplexies to others also As August wrote of Cyprian erring in the doctrine of rebaptisation There was something which he saw not that he mighte see somewhat more excellent But in respect of vs there are 3. reasons given by Irenee why the infirmities of the saints are chronicled in the booke of God 1. To let vs vnderstand that both they we haue one God who was ever offended with sin how greate glorious soever the person were that wrought it 2. To teach vs to abstain from sin for if the ancient Patriarks who went before vs both in time in the graces of God for whō the son of God had not yet suffered bare such reproach among their posterity by reason their corruptions are registred what shall they sustaine who liue in the later brighter ages of the world haue cōtinued beyond the comming of the Lord Iesus 3. To giue vs warning instruction that for thē there was a cure behinde the sacrifice of the Lābe which was not thē slaine but for such as now shall sin Christ dieth no more but his next cōming shal bee in the glory of his father Aug. vpon the 51. Psal. handling the fal of David maketh this enarration vpon it Cōmissū atque conscriptū est It is done writtē for thine imitatiō no that were an argument of too much violence to draw on sin with the cart-ropes of examples to take advantage at the ruins of Gods saints David cōmitted murther adultery I may do the like it were a marke of a far more vnrighteous soule thē that which thou seekest to imitate Inde anima iniquior quae cùm propterea fecerit quia David fecit ideo peius quā David fecit Thence becommeth the soule more vnrighteous which taking occasion to do evill because David did so doth therefore worse then David did but to enforme thee thus much that if thou takest the wings of the morning sliest from one end of the earth to the other thou cāst not find a soule so pure which hath not sinned if thou wilt make thē thy presidēts thou must follow the steps not of their falling downe but of their rising againe by repentance Whom did Ionas feare Iehovah the honourablest title that hee coulde bestowe vpon him to make a difference betwixte him and idolles Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name but of foure letters in the Hebrew tongue but some of the Iewes were so superstitious therin that they called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name which might not be pronoūced neither durst they assume it into their mouthes And howsoever the word bee articulate enough and every syllable and letter therein easie to be sounded yet the nature which it conteineth is beyond all cōprehension What is God saith Bernard in his bookes of cōsideration to Eugenius concerning his electiō he is saving health but concerning himselfe he best knoweth The Rabbines obserue that al the letters in the name are literae quiescentes letters of rest and they gather ther-out a mystery that the rest repose trāquillity of al the creatures in the world is in God alone The prophet signifieth as much In the Lord put I my trust how say yee then vnto my soule that shee should flie as a bird c having built her nest habitation in the bosome of rest it selfe I wil not much cōtend for this inventiō of theirs but sure there is some secret in this name which many haue eagerly spent their labor vpon as is plaine in Exod. 6. where God himselfe saith that hee appeared vnto Abrahaam Isaac and Iacob by the name of a stronge God omnipotent but by his name Iehovah hee vvas not knowne vnto them It importeth first the eternity of Gods essence in himselfe that he is yesterdaie to day and the same for evermore which was vvhich is and which is to come and next the existence and perfection of all thinges in him as from whom all other creatures in the world haue their life motion being I may say that God is the being of all other creatures not that they are the same that hee is but because of him and by him and in him are all thinges
Others are out of doubte that it is a reproofe and reprehension Why hast thou transgressed and not obeyed the voice of the Lorde whome thou acknowledgest A recompense worthy of his disobedience that as hee ploughed contumacie and sowed rebellion so hee might reape shame As if God had set the marke of Cain vpon him the marke of a fugitiue and vagabond and written his fault in his browes that the basest persons of the earth might controle him why hast thou done this Thus iustice proclaimeth from aboue Art thou not subiect to God thou shalt be subiect to men Dost thou contemne the Lord servantes shal contemne thee their eies shal obserue thy waies and their tongues shall vvalke through thy actions children in the streete shall crie after thee There there passengers shal wag their heads and say Fie vpon thee fie vpon thee Et declamatio fies and thou shalt be made the by-word of as many as meete thee Reprehension of men for their offences committed is of 2. sortes The former hath no other end but to reprehende to fasten a tooth vpon every occasion that is offered borne of the cursed seed of ChaÌ„ delighting in nothinge so much as to vncover the nakednesse of fathers brethren all sorts or rather borne of the Devill himselfe whose name is Diabolus an accuser because hee accuseth the brethren daie and night Hee that reprooveth in this sorte and he that approveth and fostereth such reproofes the one hath the Devill in his tongue the other in his eares Augustine and Bernarde fit them with their proper names that such are not correctors but traitors willing to lay open the offences of other men not reprovers but gnawers because they had rather bite than amend ought amisse There is no mercie nor compassion in this kinde of reprehenders If the flaxe smoake they vvill quench it if the reede be bruised they will break it quite if a soule be falling they will thrust at it if it be fallen they will treade vpon it The mercie and kindnesse of their lippes is as if aspes should vomite That which perisheth let it perish Istic thesaurus stultis est in lingua situs this is all the treasure and goodnes that they beare in their tongues contumelies slanders defamations opprobrious detractions vncourteous vpbraidings supercilious inâ—olent vncharitable accusations rather to verit their malice which would burst their harts within them then to reforme the defectes of their brethren Such an one was Philocles who had to name choller brine and Diogenes called the dogge and the trumpet of reproches Carpilius Pictor who put forth a libell tearmed the scourge of Virgils workes Herennius who collected togither his faultes Faustinus his theftes The epigramme doth well beseeme them which Cornelius Agrippa wrote of himselfe I thinke not seriously purposing to vndertake it Momus amongest the Gods carpeth all thinges amongst the worthies Hercules plagueth all monsters amongst the devils of hell Pluto is angrie with all the ghostes amongst Philosophers Democritus laugheth at all Heraclitus contrariwise vveepeth for all Pirrhias is ignorant of all Aristotle thinketh he knoweth all and Diogenes contemneth all Agrippa in this booke spareth not any be contemneth knoweth knoweth not bewaileth laugheth at is offended vvith pursueth carpeth al things himselfe a Philosopher a devil a worthy a God al things The best is we may answer al such vncharitable repreheÌ„ders as S. August answered Petiliâ—n who had accused him to bee a Manichee speaking from the conscience and information of other men I saie saith Augustine I am no Manichee speaking of mine owne knovvledge eligite cuâ— credatis choose whether of the two ye wil beleeue He addeth afterwards I am a maÌ„ appertaining to the floore of Christ if evill then am I chaffe â—f good good corne Petilians tongue is not the fanne of this floore the more he accuseth my fault doe it vvith vvhat minde he wil the more I commend my physition that hath healed it There is an other kinde of reprehension that handleth the sores of other men as if they were their owne with christian and â—postolicke compassion such as we read of who is weake and I burne not bringing pittie in their eies harts when they chance to beholde their infirmities It is a duty that we owe in coÌ„munity one to haue feeling care of an others offences Rabanus noteth vpon the 18. of Matt. that it is as great an offence not to reproue our brother falling into trespasse as not to forgiue him wheÌ„ he asketh forgiuenesse for hee that saide vnto thee if thy brother trespasse against thee forgiue him said before if he trespasse against thee reproue him We know saith Bernard that the same punishment abideth both the coÌ„mitters of sin coÌ„senters vnto it therefore let no maÌ„ smooth sins let no maÌ„ disseÌ„ble offences let no man say of his brother what am I his keeper The wordes of the vvise are called goads nailes Greg. in his homilies vpon the gospels giveth this reason For that they neglect not the faultes of transgressours but pricke theÌ„ All which agreeth with that wise wary distinctioÌ„ which Bernard maketh in the handling of offences There must be the oile of admonition the wine of coÌ„punction the oile of meekenes the wine of zeale earnestnes And with the Apostles rule BrethreÌ„ if a man be preoccupate with a fault that is first taken snared when your selues are not you that are spirituall instruct him in the spirit of gentlenes considering thy selfe least thou also be teÌ„pted 1. the very insinuation he doth vse were enough to perswade them because we are all brethren 2. there is no difference betweene theÌ„ vs but in time they may prevent vs offending but we shal follow theÌ„ 3. because flesh bloud is hauty insolent therfore the Apostle distinctly maketh choise of the persons exhorted you that are spirituall that haue beene softned with the vnctioÌ„ of the spirite of God 4. the medicine is set downe which we must apply Instruct him shew him the nature measure of his fault how to amend it 5. the ingredients of the reeeite are prescribed instruct him with the spirite of meekenes 6. we are bouÌ„d therevnto by equality of condition coÌ„sidering thy selfe 7. it is worth the noting that where he spake before to a multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now by a kinde of solecisme he maketh it the case of each man a part considering thy selfe lest thou also be tempted Such a construction made a holy father of the fall of his brother For he wept bitterly vsing these words Ille hodie ego cras He hath fallen this day and I not vnlikely to fall to morrow Thus much of the kindes of reprehension occasioned by the person of the marriners their speech to Ionas Now touching the person of Ionas himselfe what a discredit was it vnto him that babarous men should reproue an