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
the thirde was vnto GOD as rawe and vndigested meate which his hearte coulde not brooke His lukenesse and neutralitye of dealing in his service did so much offende him that although he had beene received into some inwarde favour as sustenaunce is taken into the stomacke yet hee is threatned to bee spued vp againe The phrase is some-what infrequent and rare in the scripture yet is it no where vsed but it deserveth wisely and waightily to bee considered In this place to conclude the meaning is that Ionas was not descended into the bellie of the fish to become a pray vnto him but to dwell in a desert and solitarie house for a time as Ieremie wisht him a cotage in the wildernesse and as it were to goe aside and hide himselfe from the anger of the Lord till the storme might be overpast The vvoordes of Micheas doe rightelye expresse my minde heerein I vvill beare the vvrath of the LORDE because I haue sinned against him vntill hee pleade my cause and execute iudgemente for mee Then vvill hee bringe mee foorth to the lighte and I shall see his righteousnesse VVhen thou that arte mine enemie shalt looke vpon it and shame shall cover thee vvhich sayest vnto mee vvhere is the LORD thy God Lastlye the place vvhich received Ionas was the drye lande VVhich noteth a qualitye of the earth commodious and fitte for habitation Hee felte the grounde before vvhen hee went downe to the bottome of the mounetaines and the earth vvas aboute him vvith her barres but he felte not the drie grounde He vvalked not then vpon the face of the earth vvhich is the manner of living soules but vvas vnder the rootes of the mounetaines vvhere hee had not libertye nor power to breath but by speciall providence In the beginning of the creation the vvaters were aboue the earth til the LORDE saide Let the vvaters vnder the heaven bee gathered into one place and let the drie lande appeare and it vvas so According to the vvordes of the Psalmes Hee hath founded it vpon the seas and established it vpon the flovvdes And againe Hee hath stretched out the earth vpon the vvaters for his mercie endureth for ever A straunge kinde of building when others lay the foundations vpon rockes the LORDE vpon the vvaters And yet hee hath so set the earth vpon those pillers that it shall never mooue VVhen thou callest to minde that thou treadest vpon the earth hanging like a ball in the aire and floting in the waters is it not evidente enough vnto thee even by this one argument that there is a God By the confession of all the naturall place of the waters is aboue the earth This at the first they enioyed and after repeated and recovered againe in the over-whelming of the worlde when the LORD for a time delivered them as it were from their bandes and gaue them their voluntarie and naturall passage And at this day there is no doubte but the sea which is the collection of waters lyeth higher than the lande as sea-faring men gather by sensible experimentes and therefore the Psalme saith Thou coveredst it with the deepe as with a garment For as a vesture in the proper vse of it is aboue the bodie that is clothed therewith so is the sea aboue the lande and such a garmente woulde it haue beene vnto the earth but for the providence of GOD towardes vs as the shirte that was made for the muthering of Agamemnon where the heade had no issue out Therefore the Psalme addeth immediately The vvaters woulde stande aboue the mounetaines but at thy rebuke they flee at the voyce of thy thunder they haste away And the mounetaines ascende and the vallies descende to the place which thou haste established for them But thou haste set them a bounde which they shall not passe neither shall they returne to cover the earth The like in the booke of Iob vvhere the phrases are that the LORDE hath established his commaundement vpon the sea though a wilde and vntamed creature and sette barres and doâ—es aboute it and saide Hitherto shalt thou come and no further heere vvill I staie thy prowde waues VVhat from the chambers that are aboue and from the fountaines and sluces that lie beneath howe easie a matter vvere it for the former of all thinges to set open his vvindowes and dammes and every howre of our life to over-runne vs with a newe deluge Nay he hath vvater enough to drowne vs vvithin our owne bodies Hee caâ—â—e there commaunde a full sea of distempered and redundant humors to take our breath from vs. VVee little bethinke our selues howe daylie and continually vvee stande beholding to the goodnesse of GOD for sparinge our liues VVho though hee with holde the forces of those outwarde elementes vvater and fire and the rest that they doe vs no harme yet vvee haue elementes vvithin whereof wee are framed and composed wee haue heate and colde moysture and drought which hee can vse at his pleasure to our owne destruction Let these brethren of one house but withall the fathers and founders as it vvere of our nature fall at variance within vs and they vvill rende our liues a sunder like vvilde boares Howe manye haue beene buryed aliue in the graues of their earthlye and melancholicke imaginations Howe many burned in the flames of pestilent and hote diseases Their bowelles set on fire like an oven their bloude dryed vp their inwardes withered and wasted vvith the violence thereof The vapours and fumes of their owne vicious stomacke as a contagious aire howe manye haue they poysoned and choked vp Finallye howe manye haue beene glutted and overcharged with waters betweene their owne skinne and bones And therefore we must conclude and crye with the Prophet It is the mercie of the LORDE that wee are not consumed both from without and from within because his compassions faile not Hitherto of the myracles the former parte of my promise and the seconde experimente of the ever-flowing mercye of GOD continued towardes Ionas his servaunt O livinge and large fountaine of grace alvvayes drawne yet never dryed vp because it runneth from the breast and is fed with the good pleasure of an infinite and immortall GOD. For what better reason canne bee given of his lovinge affection tovvardes vs than that which Micheas hath in the ende of his prophecie Because mercy pleaseth him VVhat other cause hath induced him not to remooue in haste from the sweete songue of that Prophete to take awaie iniquitie and passe by the transgressions of his heritage not to retaine his anger for ever though for ever deserved but to returne and haue compassion vpon vs to subdue our vnrighteousnesse and cast all our sinnes into the bottome of a sea deeper and farther from his sighte than were these seas of Ionas to perfourme his trueth to Iacob and kindnesse to Abraham accordinge to his othe in auncient time but because
you may know what the cry of the beasts was That which David speaketh of the heavens and firmament day and night Psalm 19. that they declare the glory of God and shew forth his handy workes least any shoulde mistake hee explaineth in the thirde verse They haue neither speech nor language yet without these is their voice hearde so wee may say of these beastes that though they cried not vnto the Lorde as the men did yet they cryed after their vsage R. Iarhi hath a conceipt that they tyed their dammes and their foles asunder and said before the Lorde of the worlde vnlesse thou take pittie on vs wee will not pittie these I will not thinke them so vnwise to haue conditioned with God but I will easily admit that they might parte the olde and the yong and doe all that was to bee doone to fill the aire with lamentable outcrying To acquite the king and his counsaile from folly or distraction of their wittes in this so vnvsuall and vnreasonable an acte I shewed you the manner and nature of sorrow before how gladly it seeketh companions Est aliquid socios habuisse doloris It is no little comfort in discomforts not to be left alone in lamenting and to see all thinges turned into mourning that are neare about vs. For as vvee desire nothing more then heavines of spirite in such a case and the cheerefulnes of any thing is as welcome vnto vs as prickels to our eies so vvee blesse that creature whatsoever it is that will helpe to feede vs in our melancholike humors Wee wish fountaines of water in the heades both of men and beastes to be a patterne for our imitation and to draw vs forward in our well-pleasing pensivenes And as in the contrary affection when the name of God was highly to be magnified and there was iust cause to exult and triumph David contâ—â—ted not himselfe with the secret of his owne spirit or with aw kiâ—g his lute and harpe to praise the Lorde but hee desired the harmâ—â—ny of heaven and earth to bee added vnto it so did the childâ—â—â— of Babylon in their songe O all yee workes of the Lorde blesse yee 〈◊〉 Lorde praise him and magnifie him for ever So did the Prophetâ— in their writings Reioyce O heavens showte yee lower partes of the earth burst forth into praises yee mountaines ye forrestes and every tree therein Even so is the nature of griefe never so well pleased as when all the pleasures of the worlde are exiled Shee calleth heaven aboue too weepe the earth beneath to lament beasts to pine away rockes to cleaue in twaine the mouÌ„taines to giue none other Eccho but lamentations the rivers to runne with teares and all the fruits of the earth to bee changed into worm-wood and bitternesse And as it mooveth the affection so it instructeth our vnderstanding also it putteth vs in minde of the hugenesse and horrour of sinne howe dangerous the contagion thereof is to touch not onely our selues but all the creatures of God that belong vnto vs. It is for our sinnes sake that the whole creature Rom. 8. is subiect vnder vanitye that is a fliting and vnstable condition and not onely vnder vanity but vnder corruption yea vnder a bondage and thraldome of corruption not of it selfe but for him that hath subiected it which is either God offended with sinne or man that provoked him and it groneth with vs and travaileth togither in birth and putteth out the head to looke and watch for the revelation of the sonne of God because that is the time vvhen her service shal be ended Genesis 3. besides the curse of the serpent the curse of Eue the curse of Adam in his ovvne person In the sweate of thy face thou shalt eate thy bread that is all callinges of life shall bee laborious and painefull vnto thee and thou shalt eate the hearbe of the fielde common and wast not the fruites of the garden as thou didst before and thistles and briers shall the earth bring foorth vnto thee though thou spende thy labour to the contrarie it is added in the same place maledicta esto terra propter te the earth which thou treadest vpon and vvhich is free from deserving the curse the earth which was made before thee and thou made of the earth cursed bee that earth for thy sake Likewise Genesis the sixte when the Lorde â—aw the wickednesse of man howe greately it was encreased then it repented the LORDE that ever hee had made man and hee was sorrie in his hearte therefore he saide I vvill destroie from of the earth the man whome I haue created hee stayeth not there but from man to beast from creeping thinge to the soule of the heaven for I repente that I haue made them not onely the man but these that were created for mans vse Beholde the vngraciousnesse of sinnefull man VVee were made the Lordes and rulers of the earth both of the fruites and of the people and living creatures thereof vvee haue dominion over all the vvoorkes of GODS handes all thinges are put in subiection vnder our feete all sheepe and oxen yea and the beastes of the fielde the birdes of the aire and fishes of the sea and vvhatsoever vvalketh through the pathes of the sea but wee haue chandged our governemente into tyranny and are not content with the rule vnlesse vvee seeke the spoile nor vvith the vse and commodity vnlesse we worke the ruine and wracke of our poore bond-servantes Quid meruistis oves saieth Pythagoras in the Poet what haue our harmelesse sheepe and oxen deserved at our handes thus to be misused But we the nocent wretches of the worlde workers of all iniquitie deserving not roddes but scorpions cause innocency it selfe to bee scourged for our transgressions But that the providence of God restraineth them it is a marvaile that they breake not their league and shake of their yoke of obedience towardes vs and vvith their hornes and hoofes and other naturall artillerie make warre vpon vs as their vnrighteous Lordes whome it sufficeth not to haue vsed their service alone vnlesse wee plundge them besides into such vndeserved vengeance Againe the punishing of their beastes vvas to adde something to their owne punishmente for vvhen these are not fed and nourished and kept in heart not onely the beast but the owner himselfe smarteth for it Vndoubtedly it is a blessing to men that their oxen are stronge to labour their horses swifte to the race their asses and camelles meete for their burthens that their bullocke engendreth without fayling their covve calveth vvithout casting their sheepe bring forth thousandes and tenne thousandes in their streetes and it is a curse on the other side to be berefte of these commodities as in the fift plague of Egypt Now then a parte of the vvealth and substaunce of Niniveh consisting in these beastes by reason of the service they enioyed and profit they reaped thereby doeth not the afflicting of
his servant who being taken with thefte and alleadging for himselfe that it was his destiny to steale his maister aunswered And thy destiny to be beaten and accordingly rewarded him If these marriners had so disputed or sitten vpon the hatches of their ship their armes folden togither and their heartes onely desiring to escape their sorrows had there presently bene ended but neither their hearts nor hands were vnoccupied And therfore as in the curing of bodilie diseases though of the most highe commeth healing yet the phisition must be honoured with that honour that belongeth vnto him and the apothecary maketh the confection as in the warres of Israell against Mâ—dia the sworde of the Lorde and of Gedeon went together and the cry of the people was not left out and as in preventing this ship-wracke spirites and bodies praier and labour heaven and earth If I may so say vvere conioyned so in all the affaires and appertenaunces of our liues we must beware of tempting God We must not lie in a ditch sullen and negligent of our selues and looke to be drawne out by others nor thinke to bee fed as the young ravens without sowing neyther to bee clothed as lillies of the fielde without spinning and labouring health commeth not from the cloudes without seeking nor wealth from the cloddes without digging Wee must cast our care vpon God that yet wee bee not carelesse and dissolute in our owne salvation O di homines ignavâ operâ philosophâ sententiâ I hate men that happily haue good and provident thoughtes but they will take no paines That which Metellus sometime spake by number I holde a trueth in him that is without number Our one and one-most God ijsdem deos propitios esse aequum est qui sibi adversarij non sunt It is meete that God favour them who are not enimies and hinderers to themselues But to leaue this point there is a time I perceiue when the riches of this world are not worth the keeping especially compared with the life of man Their wares adventures and commodities and not onely the ballast of the ship but the necessary implements furniture for the original word though signifying a vessell in particular is a generall name for all such requisite provision their victuall munitions and whatsoever was of burthen besides are they conveied landed by boat or any way thought vpon to be saved nay they are throwne into the sea to lighten their ship vvithout ever hope of recovery It â—s a proverbe iustified by trueth though the father of lies spake it Skin for skin and all that a man hath will hee giue for his life And it is a rule in nature allowed No man ever hated his owne flesh nay rather hee will nourish and cherish his life as the Lorde his Church Is not the life more worth then meate and thy body then rayment will not a man giue his riches for the ransome of his life The poorest worme in the earth which hath a life saith Austin as vvell as the Angell in heaven will not forgoe that life without resisting If either hornes or hoofes or tuskes or talentes or beakes or stinges of beasts birds flies vnreasonable creatures may withstand they will not spare to vse their armour and weapons of nature to defende themselues withall Is the life of the bodye my beloved brethren so deare and is not the life of the soule more precious is the life present so tender and the life to come so much inferiour will you vnlode a shippe to saue it vvill you burthen and surcharge a soule to destroy it shall the necessary instrumentes of the one be throwne out and shall not the accessary ornamentes superfluous sumptuous riotous delightes of the other bee departed with or are not soules better then bodies and incorruptible liues hereafter better then these present subiecte to corruption or are not riches a burthen to your soules Ho hee that encreaseth that which is not his owne and hee that ladeth himselfe with thicke clay how long Are not riches a loade or what doubt you of I know your aunswere wee encrease but our owne Your owne who intiteled you thereto Is not the earth the Lords and the fulnesse thereof are you Coloni or Domini Lordes of the earth or tillers manurers dressers dispensers Ierome vvriteth of Abraham and other rich patriarches of former age that they vvere rather to bee tearmed the bayliues of the Lorde then riche men But vvere it your owne hath the sea barres or doores to keepe it in and is your appetite without all moderation How long is there no ende of encreasing The widdow in the 2. of the Kings that had her liberty given to borrow as many vessels for oile to pay her debts as her neighbours could spare her had as large a scope I am sure and with better authority then ever was proposed to you yet there was a time when she said to her son giue me yet a vessel hee answered there are no more vessels and the oile ceased and I doubt not but with the oile her desire ceased to It may be you haue filled your vesselles with oile your owne and your neighbours your garners your coffers your bagges your warehouses your fieldes your farms your children are ful I aske againe with the prophet How long do you ever thinke to fill your hearts The barren wombe vnmercifull graue vnsatiable death will sooner bee satisfied It is a bottomlesse purse the more it hath the more it coveteth See an image hereof Alcmaeon being willed by Croesus to go into his treasure-house take as much gold as he could carry away with him provided for that busines a long hanging garment downe to his ankles and great bootes and filled them both nay he stuffed his mouth and tyed wedges of gold to the locks of his head I thinke but for hurting his braine hee woulde haue ferst the skull of his head and the bowels within his breast if hee coulde haue spared theÌ„ Here is an hart set vpon riches riches set vpon an hart heapes of wealth like the hils that wants cast vp Cumuli tumuli every hill is a graue every heape a tombe to bury himselfe in Is this to dispence Is this to exercise bayliwickes Is this to shewe fidelity in your maisters house In fewe wordes I exhorte you if the ship bee too full vnlade it cast your goods into the sea least they cast your selues cast your bread vpon the waters distribute your mercies to the needy where you looke for no recompence It is not certaine it is not likely and so it may fall out that it is not possible for those that are rich to enter into the kingdome of heaven You can dissolue that riddle I know our saviour you say meant of such as trust in riches do not you trust in them Do you not say to the wedge of golde in the applause that your selues
giue to it Thou art my confidence Do you not plant build purchase adde house to house ioine fielde to field put to vse grinde eate teare racke extort to the outtermost what meaneth such costlines in your houses delicacy at your tables stately habiliments vpon your wiues and daughters insolent neighbourhood against your brethren like the malignant aspect of vnluckie planets vpon them discountenancinges disturbings dispossessings of them but that you trust in riches Where is your trust in the living God meane time richnes in good workes readines to distribute and communicate which the Apostle preached to Timothy and willed him to giue in charge because such hard doctrine must bee driven in with hard hammers to those that are rich in this present worlde least they be deprived of those incorruptible riches which God hath stored vp where are your morsels of bread to feede the hungry your fleeces of woll to warme the loynes of the naked hospitality in your halles bounty at your gates liberality in your hands I thinke you keepe the rule of the gospell that the right hand knoweth not vvhat the left doth because neither right nor left doth any thing I like the advise of an heathen well Vse thy wealth as thou wouldest vse thy coate let it bee rather fit then too long A little may bee a burthen but in too much there is no question In the land of Havilah there is good gold In the land of the living in the land of promise in the land of heavenly Ierusalem there is good golde indeede golde tried in the fire in the third of the revelation where neither moth nor rust can corrupt nor theefe purloine it gold of more worth than all the mines of the earth can send vp O thirst after this gold if you must needes thirst be covetous after durable riches Lay vp treasures for your selues in heauen and of your vnrighteous Mammon neither well gained perhaps and ill kept and worse laide out make friends in time that they may receiue you into the heavenly tabernacles saue your shippes if it may be and saue your liues but saue your soules though you lose your wares your shippes and your lives to THE SIXT LECTVRE Chap. 1. ver 5. But Ionas was gonne downe into the sides of the shippe and he lay downe and was fast a sleepe THE marriners had throwen out their wares but the greatest burthen was behinde the sinne of Ionas for wickednes is as a talent of lead Zach. 5. the weight whereof cannot be expressed Salt and sande and a lumpe of iron is easier to beare then an vnwise foolish vngodly man We see by the proofe of this example that the sinne of one private person is likely to sinke a shippe in the middest of the sea and Peter thought it of force to overturne more then one Luke 5. For when the two shippes were so fraught with fish that they were ready to sinke he fell downe at the knees of Iesus and said goe from me Lorde for I am a sinfull man thinking that his sinne had so endaungered them They say no element is ponderous in the proper place of the element wee feele not the weight of the aire though we liue in the circle of it the water of the sea as much as the whole chaÌ„nel holdeth if we lay in the nethermost bottome therof would not offend vs with burthen though annoy vs otherwise so is it in the estimatioÌ„ of sin it seemeth not a burtheÌ„ in the wil of man wherein the region and elemente of sinne is because of that lust and appetite the will hath to commit sinne but bring it from the house and home where it dwelleth convent it before reason examine it with iudgment and vnderstanding consider what an infinit maiesty it offendeth and what infinit plagues it bringeth forth then shall wee know the weight of sinne No sooner had Ionas entered the ship but the sea which was at rest before feeling a burthen more then common came forth like a bride-groome out of his chamber and channell to ease it selfe and to shake his bones with an ague that troubled the quiet therof that we may learne saith Chrysost. vbi peccatum ibi procella where sinne is there will also bee a storme and if wee will saue our selues wee must drowne sinne as they drowned Ionas The sleepe of Ionas is as strange prodigious and brutisâ— kind of sleepe as ever I hearde of The windes rage the sea roareth the ship tottereth and groaneth the marriners feare and pray and cry euery soule in the ship so many persons vpon so many Gods it was as the howling of Baals Priestes or as the yelling of wolues they runne to and fro they ransacke all the corners of the ship vnbowell her in most celles throwe out commodities rende and rape downe tackles sailes all implementes Ionas in the meane time as a man possest with the deafe Divell Marke 7. or as one that had lost his soule as they write of Hermotimus that his soule would depart from the body at times and come home againe sleepeth If a theefe should come to robbe woulde hee not steale till hee had enough If grape-gatherers should come to a vine would they not leaue some grapes Obadiah 5. Beholde the customer of the life of man who taxeth halfe our daies to his owne vse commeth vpon Ionas and is not content with ordinary moderate fees but bereaveth him of all sense And no oratour in the world could better haue described this drowsines to the disgrace of Ionas than Ionas himseâ—fe 1 He descended Hee staid not vpon the hatches to visite the light of heaven to behold the waues of the sea his persecutours but removed as far from God and his anger as his heart could devise shewing that his workes were evill because he buried himselfe in darkenesse A sinner ever descendeth till hee commeth to the lowest that may bee his affections are down-wardes and I am sure his inheritance and hope is not aboue but as wee bury dead flesh vnder the ground so it is not vnlikely of deade soules and as the heaviest bodies draw to the center of the earth so the saddest and heaviest spirites which the mercy of God hath forsaken 2 He descended not into the bosome through fare of the ship where the passage of the marriners vp and downe might haue disturbed him but into the sides or thighes of it 3 He descended into the sides of the keele the veriest bottome that the vessell had I thinke if there had beene a vault in the shippe as deepe as hell and destruction it selfe hee woulde haue entered thereinto 4 Hee descended into the shippe not to bestow time in any serviceable imployment for the furtherance of the voiage but to lye downe 5 Not for the ease of his body alone to giue it some short repose but to sleepe 6 Nay he slept and slept Endimions sleepe Somno
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
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
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
Hebrew idolaters one that feared God those that worshipped the host of heaveÌ„ creatures both in the sea in the laÌ„d a maÌ„ that ascribed the creation of all these to the true substantial God infidels a child of AbrahaÌ„ bondmen strangers one that was borne in the free womans house But this is a part of the iudgments of God the meane time to cloath vs with our shame as with a garment wheÌ„ we commit such follies as the barbarous themselues are ashamed of For what greater confusion before men than that an infidell shoulde say to an Israelite a Turke or a Moore to a Christian a babe to an aged man an idiot to a prophet the ignorant to him that shoulde instructe him Why hast thou done this That vvhich our Saviour spake of the Centurion in the Gospell is much to the praise of the captaine and no lesse to the shame of Israell I haue not found so great faith no not in Israell And what ment he in the tenth of Luke by the parable of the man wounded betwixte Hiericho and Ierusalem but vnder the person of a Samaritane to condemne a priest and a Levite men of more knowledge then the other had yet though they served and lived at the altar they had not an offering of mercy to bestowe vpon the poore man when there was nothing but mercy founde in the Samaritane Why are the dogges mentioned at the gates of the rich man but that for licking the sores of Lazarus and giving an almes in their kinde they are made to condemne the vnmercifull bowelles of their maister vvho extended no compassion Our Saviour wondereth in the sevententh of the same Evangelist that when ten lepers vvere clensed one onely returned to giue him thankes and hee was a stranger So he had but the tithe and that from a person of whom he least expected it Balaam was reprooved by his asse as the rich man before by his dogges and as he proceeded in frowardnesse so the asse proceeded in reprehensions 1. shee went aside 2. dashed his foote 3. laie downe with him 4. opened her mouth and asked him why he 〈◊〉 smitten her Israell in the first of Esay a reasonable and royal people is more ignoraunt of their Lord than the Oxe of his owner the Asse of his maisters cribbe The complaint is afterwardes renued againe though the tearmes somewhat varied Even the storke in the aire knoweth her apointed time and the turtle and the crane and the swallowe obserue the season of their comming but my people knowe not the iudgement of the Lorde The confession of Saint Augustine vnlesse wee bee shamelesse and senselesse cannot bee denied of our vnproficient daies The vnlearned arise and catch heaven and wee with our learning behold we wallowe in flesh and bloud We are made to â—udge the Angels but Angels and men infidels barbarians publicanes harlots nay beastes and stones shall bee our iudges because when wee aske in our daily praiers that the will of God may be done in earth as it is in heaven we are so farre off from matching that proportion that there is not the poorest creature in the aire in the earth in the deepe but in their kindes and generations goe beyond vs. Of beastes and vnreasonable creatures Bernard giveth a sage admonition Let the reasonable soule know that though it hath the beastes her companions in enioying the fruites of the earth they shall not accompany her in suffering the torments of hell therefore her ende shall be worse then her first beginning because wherein shee matched them before shee now commeth behinde them To this purpose vvith some little inversion of the wordes he bringeth the sentence which Christ pronounced of Iudas Id had beene good for that mâ—n if hee had never beene borne Not if he had not beene borne at al but if hee had not beene borne a man but either a beast or some meaner creature which because they haue not iudgement come not to iudgement and therefore not to punishment But amongst reasonable soules there must be a difference kept As the grounde is moâ—e or lesse manured so it must yeelde in fruite accordingly some an hundred some thirtie some sixtie folde Fiue talentes must gaine other fiue two must returne two and one shall satisfie vvith a lesse proportion A childe may thinke and doe and speake as befitteth a childe a man must thinke and doe and speake as becommeth a man an Hebrew must liue as an Hebrew not as an Aegyptian a prophet as a prophet not as an husbandman a beleever as a beleever not as an infidell a professor of the gospell of Christ as a professour not as an atheist Epicure Libertine Anabaptist Papist or any the like either hell-hounde or hereticke least we fall and be bruised to pieces at that fearefull sentence The first shall be last that whom we went before in knowledge and other graces those we are brought behinde in the hope of our recompense It shall little availe vs at the retribution of iust men to pleade with our Iudge as it is exemplified vnto vs in the seventh of Matthew Lorde Lorde haue wee not prophecied by thy name vnlesse wee haue prophecied to our selues and lived like Prophets or that by the name wee haue cast out devils out of others if we haue kept and retained Devils within our owne breastes or that we haue eaten and drunken in thy presence thou hast taught in our streetes when neither the example of his life nor the doctrine of his lippes hath any way amended vs. THE XIII LECTVRE Chap. 1. ver 11. Then saide they vnto him what shall wee doe vnto thee that the sea may be calme vnto vs For the sea wroughte and was troublous YOu haue before hearde first the conviction of Ionas by lotte vvhich vvas in effect by the oracle and aunswere of God himselfe therewith they are not content but they vvill secondly know his fault vvhat hast thou done his trade vvhat is thine occupation c. Wherin I observed their iustice and vprightnes in iudiciall proceeding against him They haue thirdly conâ—itentem reum the confession of his owne lippes against himselfe so as there needed no more to do as David spake to the young men that brought newes of the death of Saul Os tuum contra te loquutum est thine owne mouth hath spoken against thee and the rulers of the sonne of God What neede we any more witnesses for vvee haue hearde it of his owne moutb They are not yet satisfied but fourthly insteede of resolution they are exceedingly afraide they punish and afflict themselues more than they punish Ionas and in steede of execution they beginne to expostulate vvith him vvhy hast thou done this and though they haue not time to breath almost yet they finde a time to heare a longe narration and tale of all his diobedience Is there yet an ende No but fiftlie in a matter alreadie
into the secretes of God But it is as true which the Apostle demandeth on the behalfe of the Lord Is there any iniquity with God far bee it Therefore they sinne a sinne which the darkest darkenesse in hell is too easie to requite who when they haue spilte the bloud of the innocent like water vpon the grounde defiled their neighbours bed troubled the earth and provoked heauen vvith many pernitious infamous mischiefes rapes robberies proditions burninges spoylings depopulations c. spewe out a blasphemy against righteousnesse it selfe countenauncing their sinnes by authoritie of him who hateth sinne and pleading that they haue done but the will of God in doing such outrages I knovv that the vvill of God though they had staves of yron in their handes and heartes to resist shall be done Vngracious vnwillinge and vnbeleevinge instrumentes shall doe that service to God which they dreame not of When God saith kill not and they contradict wee will kill even then though they violate the law of God yet is his will accomplished He hath hookes for the nostrelles and bridles for the chawes of the vvicked which they suppose not I will adde more Iudge yee vvhat I saie and the Lord giue you vnderstanding in all thinges He hath spurres for their flankes and sides which they neuer imagined Senacharib founde a bridle to stay him and an hooke to turne him backe Pharaoh had a spurre to driue him forwarde I vvill harden the heart of Pharaoh Exod. 4. and in many other places Let him alone let him take his pleasure and pastime but when he hath hardened his ovvne heart by malice then will I also harden it by iustice Thus the will of God is one way renounced and as sure as hee liveth and raigneth in heauen shall at the same time and in the same action some other way be perfourmed And yet are the men wicked though they do that which God would God most holy iust though he would that which the wicked do They beguile theÌ„selues heerein by a fallacy they are taken in their owne nets which they lay for an other purpose For thus they presume Hee that doth the will of God sinneth not true keepe the commandements honour God obey the Prince loue thy neighbour as thy selfe this is voluntas signi his will recorded in holy writ published abroade signified to all flesh and as it were proclaimed at a standard by precept threatnings promises terrour reward earnestly and openly required Novv the murtherer assumeth vpon the former grounde I doe the will of God For had it not stood with his vvill my power had fayled my hart had not beene able to conceiue a thought within me and my hande had vvithered and shrunke togither before I had giuen the stroke true likewise But this iâ— an other will a secret will of God his will at the second hand if I may so call is and by an accident a vvill against a wil that because hee did not that which God had publiquely enioyned hee should doe another thing which he had privately deterâ—ined Augustine deliuereth it in wise and pithy tearmes De hijs qui faciunt quae non vult facit ipse quae vult Of those vvhich doe vvhat God would not hee doeth what hee would and by a marveilous vneffable meanes it commeth to passe that it is not done without or besides his vvill which is euen done against his wil. Euclide to one that neuer rested to enquire of the Gods aunswered deseruedly Other thinges I knovve not this I know that they hate curious and busie inquisitours Adam was driuen out of paradise for affecting too much knowledge Israell had died the death Exod. 19. if they had past their bounds to climbe vp vnto the mounte and to gaze vpon the Lorde The men of Bethshemesh vvere slaine to the number of fiftie thousande for prying into the Arke 1. Sam. 6. The question is as high as the highest heauens dwelleth in light as vnsearchable as God himselfe couered vvith a curtaine of sacred secresie vvhich shall neuer bee dravvne aside till that day come vvherein wee shall knovve as wee are knovvne and then but in measure and proportion VVho is able to decide that dwelleth vvith mortall flesh how farre the counsell of the Lord goeth in ordering and disposing sinfull actions This I am bolde to say because I am loath to leade you farther into a bottomeles sea than where the lambe may wade without danger of miscarying and if there be ought behinde which is not opened vnto you let this bee your comforte Deus revelabit GOD will one daie reveale it but in this present question there is an errour I suppose in two extremities either to thinke that God is the authour of sinne which sensuall and phantasticke Libertines rubbing their filthinesse vpon his puritie haue imputed vnto him or that GOD doeth only but suffer and permitte sinne sitting in heaven to beholde the stratagemes of the vvicked vvithout intermedling as if his Godhead were bounde like Sampsons armes halfe of his power and liberty restrained a greater parte of the world and the manners thereof running vpon wheeles and the cursed children of Beliall hasting like dromedaries to fullfill the lustes of their owne godlesse heartes vvithout the gouernment and moderation of the highest Lorde Either of these opinions mee thinkes denyeth the Godhead For howsoever in wordes both may admitte it they deny it in opinion They receaue it at the gates and exclude it at the posterne The one destroyeth the iustice goodnesse of the deity in that they charge GOD to bee the authour of sinne the other his omnipotency and providence in that they bereave him of a greate part of his businesse The latter of these two positions that God doeth permit sinne is sounde and catholike enough if more bee added vnto it for God doeth more than permit the former is filled to the brimme with most monstrous impiety If the devilles in hell may bee hearde to speake for themselues and against God what coulde they say to deprave him more than this Indeede wee haue sinned and forsaken our faith but God caused vs It is a most damnable and reprobate thought that any vessell of clay shoulde so conceaue of his former who in the creation of all thinges made al things good and past not a vvorke from his fingers without the approbation of his most prudent iudgment Beholde it was good very good God saw it Aske but the maisters of humane wisedome they will enforme you in this behalfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God by no meanes is vniust but as righteous as possible maybe Seneca asketh the cause why the Gods doe good hee aunswereth their nature is the cause They can neither take nor doe wronge they neither giue nor haue mischiefe in them You haue the same doctrine Iames 1. Let no man when he is tempted say that he is tempted by God for God is not tempted with evill and
greate and vvide sea vvherein are thinges creeping innumerable both small and greate beastes There goe the shippes the artificiallest wonder that ever vvas framed and there goeth that Leviathan the wonder of that nature vvhom thou hast made to play therein In the booke of Iob two argumeÌ„ts are produced to amplifie the incomparable power of God Behemoth by land Leviathan by sea and for the power and perswasion of wordes I do not thinke that ever more was vsed than where the power of those 2. creatures is expressed Of the latter of these it is professed in open tearms I wil not keepe silence coÌ„cerning his parts nor his power nor his comely proportion Indeed they are all worthily described by the tongue of the learned eveÌ„ the learnedst tongue that the holy ghost had Never were there rivers flouds of eloqueÌ„ce neither in the orators of AtheÌ„s Rome nor in the Seraphins of heaveÌ„ equal to those that are powred forth in that narratioÌ„ Augustine some-where noteth that al men marvailed at Tullies tongue but not his inveÌ„tion At Aristotles inveÌ„tioÌ„ all men but not his tongue At Platoes invention tongue both But for a tongue wisdome to not to be vttered by the tongue nor to be coÌ„prehended by the wisdoÌ„e of mortal man I remit you to those chapters Ierome writeth of the whole booke Singulain eo verba plena sunt sensibus Every word of it is very sententious But no where through the whole more sense more substance grace and maiestie spent than where the meaning and intent was that the maiesty of the most high God should fully be illustrated To cast mine eies backe againe from wheÌ„ce I am digressed it is writteÌ„ of the whale that wheÌ„ he swimmeth sheweth himselfe vpoÌ„ the flouds you would think that ilaÌ„ds swam towards you and that very high hils did aspire to heaven it selfe with their tops Pliny giveth the reasoÌ„ why many beasts in the sea are bigger theÌ„ those vpoÌ„ land Causa evidens humoris luxuria The evideÌ„t cause saith he is superfluity of moisture Howbeit it holdeth not in birds whose ofspring is froÌ„ the waters to quibus vita pendentibus because they liue haÌ„ging as it were hovering or waâ—ting in the aire But in the open champian sea being of a soft fruitfull encrease semperque pariente naturâ of a nature that is ever breeding and bringing forth monsters are often engendred He writeth of Balaeâ—a the whirle-poole or we may english iâ— also a whale so doth Tremelius interpret the name of Leviathan in Iob the Psalme that in the Indian sea there are some founde to the largenes of fowre acres of grounde that they are laden surcharged with their owne waight Likewise he reporteth of other beasts in the sea that the dores of houses were made of their iawes and the rafters of their bones some of which bones were 40. cubites in length and that the skins of some were broad enough to cover habitable houses So true is the opinion of the people coÌ„monly received that whatsoeuer is bred in any part of nature is in the sea many creatures besides which are no where els And therfore the lesse marvaile may it seeme eveÌ„ to a natural man by the course of nature it selfe his lady mistresse that God should prepare a fish great enough to swallow vp Ionas For the attribute is not adioyned for naught A great fish Seneca the philosopher writeth of one Senetio sirnamed Grandio others haue beene called Magni for the greatnes of their vertues Alexander in Greece Pompey in Rome Arsaces in Parthia Charles amongst the Emperors the great and Gregory the great amongst the Popes but Senetio had to name the graÌ„d or the great for his great vanity He liked of nothing that was not great He would not speake but what was great He kept no servants but great Vsed no plate but great The shoes he ware were over great The figs he ate were great outlaÌ„dish figs And he had a wife besids of a great stature But whosoever is greatest vpoÌ„ the face of the earth though his stile be as great as that emperours of whoÌ„ Eusebius writeth whose titles were suÌ„med togither in a long catalogue The greatest bishop greatest in Thebes greatest in Sarmatia in Persia fiue times the greatest greatest in Germany greatest in Egypt yet I will say vnto him as the Psalme to the princes of that time Give vnto the Lord yee sons of the mightie giue vnto the Lord glorie and strength giue vnto the Lord the honour due vnto his name That greatnesse belongeth vnto the Lord alone wee are taught by an excellent phrase of speech proper to the Hebrews The striving of Raâ—ell with her sister Leah about the bearing of childreÌ„ because it was very great is called the wrastling of God The mountaines of the earth wherwith the righteousnesse of God is coÌ„pared because they were very great are called the mountaines of God The city of Niniveh because very great of 3. daies iourney is called the citie of God In all which singular idiotismes the letter it selfe directeth vs rightly where to bestowe all greatnes Vndoubtedly it was the great God of heaven and earth that prepared great lightes in the firmament great fishes in the sea great men great beasts vpon the drie land magnitudinis eius non est finis and there is no ende no limits of his greatnesse To swallowe vp Ionas They have an history in prophane reading that Arion the Lesbian a famous musitian beeing embarked with some who for the gaine of his money woulde haue cast him into the sea he craved a litle respite of them before his casting forth taking his harpe in hand playing a while theron at length himselfe leapt into the waters was caried vpon the backe of a dolphin to the landing place intended before the Mariners could possibly ariue there In Herodotus the father of history saith Tully there are innumerable fables happily this amongst the rest But I alleadge it to this end that if God had prepared a whale to have borne Ionas vpon his back to have held him aboue the waters where he might have beheld the light of heaven drawn the comfort of the aire as other living souls there had been no fear of miscariage It is quite contrarie for the Lorde prepared a fish to swallow vp Ionas Whereof one spake a thing not hearde of before the belly of a fish is the habitation of a man If of a man dismeÌ„bred dissolved piece-meale I would never haue doubted The crocodiles of Nilus in Egypt Gangs in India other rivers of Mexico Peru will devour not onely men but whole heards of cattell And a physitian of our latter times hath written Calvin not sparing to testifie the seme that in the bowels of a Lamia hath beene found a whole armed man But Ionas is taken in
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
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
his wedded conscience is thoroughly seized and possessed with inveterate errours There is but one truth oppugned by falshodes without number like the armes of the sea But the nature and courage of that one trueth is wheresoever she findeth falshode not to dissemble her quarrell and emulation to her enemy but to play the part of truth that is simply ingenuously apparantly to defie her adversary and to withstand her to the teeth FulgeÌ„tius in his first booke to ThrasymuÌ„de king of Vandalles giveth the reason of this orderly proceeding It is almost all one to deny the faith and not to maintaine it He bringeth the reason of that also Because by one and the same silence he strengthneth errour who thorough feare or negligence holding his peace affirmeth not the truth As a sleepy Centenar betrayeth the tentes of the king not that he hath a will perhaps to betray them but because he keepeth not the watch as he ought nor descrieth the enemy which commeth to assault them One heaven holdeth not Michael and the Dragon in peace nor one house the Arke and Dagon nor one wombe Iacob and Esau nor one temple prayer and merchandizing nor one campe the cleane the leprouse nor one bath Iohn and Cerinthus nor one hart God and Mammon nor one tongue God and Milchom nor one conscience truth and falshode religion and superstition This I suppose was the reason why Ionas beginneth his speech with a triumph against idolatours being to magnifie the strong arme of the Lord doth it with disdeine and contempt of all those that seeke vnprofitable meanes Thus much generally touching his order of proceeding The refutation devideth it selfe into two partes an antecedent and consequent a position and privation what they doe whom hee taxeth by his speech and what they loose by so doing If they observe lying vanities which is the former they are sure to forsake their owne mercy which is the latter In both these ioyned togither the partes are so desposed that there is a matching of three with three On the one side 1. They are said to loue to be intentiue and fonde vpon 2. that which they loue is vanity emptinesse nothing 3. that vanitie is lying fraudulent deceitfull vnto them On the other whereas they loved before nowe first they leaue abandon giue over secondly that which they leaue insteed of vanity is mercy which might doe them good 3. that mercy is their owne as proper and peculiar vnto them if they would vse it as ever any thing in their rightful possessioÌ„ Do ye not see the change that wordlings make corne for acornes a state of innocencie immortality incorruption for an apple the prerogative of birth-right with the blessing that belongeth vnto it for a messe of potage belly cheare as Esau did a kingdome vpon earth and the kingdome of heaven also for oxen and asses and sheepe as Saule did Christ his gospell his miracles his salvation for an heard of swine with the Gadarens God for idolles mercy for vanity the comfortablest nature that ever was created for that which profiteth not It is thought by some that the speech here vsed is by a concession or insultation against idolaters and as it were a farewell and defiance vnto them Let them forsake their owne mercy if they like the change so well and will not receiue warning as he in the comedy let him sinke wast and consume all that he hath I will never speake word vnto him more Against sinners past grace you shal often finde renouncements vnto them Lay iniquitie to their iniquitie and never let them come into thy righteousnes When they haue â—oâ—de themselues to sinne and hate to bee reformed this is the mercy that befitâ—eth them Reprooue not â—â—â—orner saith Salomon least he hâ—â—e thee If there be any amongst vs with whoÌ„ the mercie of God is so vile and contemptible that it is 〈◊〉 of force to over-sway lying vanitie but vanitie is the stronger 〈◊〉 and keepeth the house against mercy let them goe on in vanâ—â—y still and as Christ gaue over the Scribes let them fulfill the â—â—asure of their vvretched choice But let them knowe withall that as the prodigall sonne forsooke his fathers house for a strange countrie his fathers favour and inheritance for a bagge of monie father and kindred and friendes for vnhonest and vncurteous harlots and the breade in his fathers house for the husks of beanes which the swine abroad fed vpon his soule desired so they forsake God for this present world heaven for earth the pleasure of sinne for a season for everlasting pleasures at Gods right hand and finally their owne mercie as faithfull and true vnto them as ever was their soule to their body for vvhorish and forreine vanities which liue and die in an instante of time and leaue no substance behinde them O how happy were our lives thinke wee if these two might stande togither vanitie for a while till wee had satisfied our selues therewith afterwardes mercy with a wish Let me first goe kisse my father and take my leaue of friendly delightes let me not suffer the flowre of mine age to passe without garlandes of rose-buddes and sweet ointments then I will come and follow thee It must not bee The Lion and the bullocke leoparde and kidde may feede and lye togither but vanitie vvaited vpon as my text speaketh serviceably pursued officiously diligently embraced and drawne with cordes as an other prophet hath and the mercy of God haue no agreement In the former and positiue member of the refutation vvee are directed to three particulars First their habite and affection of whome hee speaketh who are not content to thinke of or sometimes to commit a vanity but they loue observe attende vpon it They keepe it and make much thereof saieth Ierome as if they had founde a treasure Lyra noteth perseveraunce Mercer pertinacie as of a thing that in no case they can be perswaded to forgoe Secondly the nature of that which their affections are set vpon vanitie that which is not as Narcissus loved the shadowe that the water cast vp Nay vanities The singular is not enough to expresse their folly They run thorough al the classies and rankes of vnity the kennel and sinke of as much as their harts can devise Thirdly the qualitie of these vanities that which must needes accompanie them vnlesse they could cease to bee vanities that they are lying and vnprofitable having no solidity in them The first noteth their superstition in that they are so diligent and observant The second their folly indiscretion in making so bad a choice The third their confusion that they trust and are tied to that wherein no substance no succor is They that loue lying vanities I know not so wel the reason but I finde that conclusion every where prooved which our Saviour laieth downe in the gospell The children of this worlde are wiser in their
to our cities and townes barres to our houses a surer cover to our heads than an helmet of steele a better receite to our bodies than the confection of Apothecaries a better receite to our soules than the pardons of Rome is Salus Iehovae the salvation of the Lord. The salvation of the Lord blesseth preserveth vpholdeth all that we have our basket and our store the oile in our cruises our presses the sheepe in our folds our stalles the children in the wombe at our tables the corne in our fieldes our stores our garners it is not the vertue of the stars nor nature of the things themselves that giveth being continuance to any of these blessings And what shall I more say as the apostle asked Hebr. 11. when he had spoken much and there was much more behind but that time failed him Rather what should I not say for the world is my theatre at this time and I neither thinke nor can feigne to my selfe any thinge that hath not dependaunce vpon this acclamation Salvation is the Lordes Plutarcke writeth that the Amphictyones in Greece a famous counsell assembled of twelve sundrie people wrote vpon the temple of Apollo Pythius in steede of the Iliades of Homer or songes of Pindarus large and tyring discourses shorte sentences and memoratives as Know thy selfe Vse moderation Beware of suretishippe and the like And doubtlesse though every creature in the world whereof we haue vse be a treatise and narration vnto vs of the goodnesse of God and wee might weary our flesh and spend our daies in writing bookes of that vnexplicable subiect yet this short apopthegme of Ionas compreheÌ„deth all the rest and standeth at the ende of the songue as the altars and stones that the Patriarkes set vp at the partinge of the waies to giue knowledge to the after-worlde by what meanes hee was delivered I would it were dayly preached in our temples sunge in our streetes written vpon our dore-postes painted vppon our walles or rather cut with an admant claw vpon the tables of our hearts that wee might never forget Salvation to bee the Lordes wee haue neede of such remembrances to keepe vs in practise of revolvinge the mercies of God For nothinge decayeth sooner than loue And of all the powers of the soule memorye is most delicate tender and brittle and first waxeth olde and of all the apprehensions of memory first a benefite To seeke no further for the proofe and manifestation of this sentence within our coastes I may say as our Saviour in the nineteenth of Luke to Zacheus This day is salvation come vnto this house Even this day my brethren came the salvation of the LORDE to this house of David to the house of this Kingdome to the houses of Israell and Aaron people and priestehode church and common wealth I helde it an especiall parte of my duety amongst the rest the day invitinge and your expectation callinge mee thereunto and no text of mercy and salvation impertinent to that purpose to correcte and stirre vp my selfe with those fowre lepers that came to the spoile of the Syrian tentes I doe not well this day is a day of good tidinges and shoulde I holde my peace let the leprosie of those men cleaâ—e vnto my skinne if it bee not as ioyfull a thinge vnto mee to speake of the honour of this day as ever it vvas to them to carrye the happye nevves of the flight of Aram. It is the birth-day of our countrey It vvas deade before and the verye soule of it quite departed Sound religion which is the life of a kingdome was abandoned faith exiled the gospell of Christ driven into corners and hunted beyond the seas All these fell with the fall of an honorable and renowned plante which as the first flowre of the figtree in the prime and bloominge of his age was translated into heaven they rose againe with the rising and advancement of our gracious Lady and Soveraigne Were I as able as vvillinge to procure solemnitye to the day I would take the course that David did I would begin at heaven and call the Angelles and armieâ— thereof the sunne moone and starres I woulde descend by the aire and call the fire haile and snow vapours and stormy windes I would enter into the sea and call for dragons and all deepes I woulde ende in the earth and call for the mountaines and hilles fruitfull trees and cedars beastes and all cattell creeping thinges and feathered fowles Kinges of the earth and all people Princes Iudges yonge men and maidens olde men and children to lend their harmony and accord vnto vs to praise the name of the Lorde to accompany and adorne the triumph of our land and to showte into heaven with no other cry than this salus Iehovae salvation is only from the Lord by whome the horne of this people hath so mightily bene exalted O happy English if wee knew our good if that roiall vessell of gold wherein the salvation of the Lorde hath bene sent vnto vs were as precious and deare in our accounte as it rightly deserveth Her particular commendations common to her sacred person not with many princes I examine not Let it bee one amongst a thousand which Bernard gaue to a widowe Queene of Ierusalem and serveth more iustly to the maiden Queene of England that it was no lesse glory vnto her to liue a widowe havinge the worlde at will and beinge to sway a kingdome which required the helpe of an husband than a Queene The one saith he Came to thee by succession the other by vertue the one by descent of bloude thâ— other by the gift of God the one it was thy happinesse to bee borne the other thy manlinesse to haue atteined vnto a double honour the one towardes the worlde the other towardes God both from God Her wisedome as the wisedome of an Angell of the Lorde so spake the widowe sometimes to David fitter for an Angell than my selfe to speake of her knowledge in the tongues and liberall learninge in all the liberall sciences that in a famous Vniversitie amongst the learnedest men shee hath bene able not onely to heare and vnderstand which were somethinge but to speake perswade decide like a graduate oratour professour and in the highest court of parliameÌ„t hath not onely sitten amongst the peeres of her realme and delivered her minde maiestate manus by some bodily gesture in signe of assent but given her counsaile and iudgemente not inferiour to any and her selfe by her selfe hath aunswered the embassadours of severall nations in their severall languages with other excellent graces beseeming the state of a prince though they best know on whose hande shee leaâ—eth and that are nearest in attendaÌ„ce and observance about her maiesty yet if any man bee ignorant of let him aske of strangers abroade into whose eares fame hath bruited and blowne her vertues and done no more but right in giving such giftes vnto her
vvisedome of the king of Babylon to take the young children of Israell whom they might teach the learning and tongue of Chaldaea rather then their olde men so it is the wisedome of the Devill to season these greene vesselles vvith the liâ—our of his corruption that they maie keepe the taste thereof while life remaineth But their bones are filled with the sinne of their youth and it lyeth downe with them in the dust and when their bodies shall arise then shall also their sinne to receiue iudgement So sayeth the wise preacher giving them the raines in some sort but knowing that the end of their race vvill be bitternesse Reioice O young man and let thy hearte cheare thee in the daies of thy youth walke in the waies of thine hearte and in the sight of thine eies but knowe that for all these thinges God will bring thee to iudgement Let the examples of Elie his sonnes whome hee tenderly brought vp to bring downe his house and whole stocke to the ground and the boies that mockt Elizaeus be a warning to this vnguided age that the LORDE will not pardon iniquitie neither in young nor old and that not only the bulles and kine of Basan but the wanton and vntamed heighfers and the calues that play in the grasse shall beare their transgressions It is the song of the young men Wisedome the seconde Let not the flowre of our life passe from vs c. and it is the cry of the young men in the fifth of the same booke vvhat hath pride profited vs For whilst they take their pleasures vpon earth the Lord writeth bitter thinges against them in heaven Iob. 13. and shall make them possesse the iniquities of their youth And hee cryed His manner of preaching was by proclamation lowde and audible that it mighte reach to the eares of the people hee hid not the iudgementes of God in his heart as Mary the words of her Saviour to make them his proper and private meditations but as ever the manner of God was that his prophets should denounce his minde least they might say wee never hearde of it so did Ionas accordingly fulfill it Thus Esaye was willed to cry and to lifte vp his voice like a trumpet Ieremye to crye in the eares of Ierusalem to declare amongst the nations and even to set vp a standarde and proclaime the fall of Babylon And Ezechiell had a like commaundement Clama vlula fili hominis Crie and hovvle sonne of man for this shall come vnto my people and it shall lighte vpon all the princes of Israell Our Saviour likewise bad the Apostles vvhat they heard in the eare that to preach vpon the house toppes They did so For being rebuked for their message and forbidden to speake anie more in the name of Iesus they aunswered boldly in the face of that vvicked consistory vvhether it bee fitte to obey God or man iudge yee Wisdome her selfe Proverbs the first crieth not in her closet and the secret chambers of her house but vvithout in the streetes neither in the vvildernesse and infrequent places but in the heighth of the streetes and among the prease and in the entrings of the gates that the sounde of her voice may be blovvne into all partes If Iohn Baptist vvere the voice of a crier in the vvildernesse then vvas Christ the crier and Iohn Baptist but the voice Surely it wanted not much that the very stones in the streetes shoulde haue cried the honour and povver of God for even stones vvoulde haue founde their tongues if men had helde theirs The commaundement then and practise of God himselfe is to crie to leaue the vvorlde vvithout excuse the nature of the vvord biddeth vs crie for it is a fire and if it flame not forth it vvil burne his bovvels harts that smothereth it I thought I woulde haue kept my mouth bridled saith the prophet Whilst the wicked was in my sight I was dumbe and spake nothing I kept silence even from good but my sorrowe vvas the more encreased My heart vvas hot within mee and while I was musing the fire kindled and I spake with my tongue lastly the nature of the people vvith vvhome vvee haue to deale requireth crying Deafe adders vvill not bee charmed with whispering nor deafe and dumbe spirits which neither hear nor answere God cast forth without much praier and fasting nor sleepie and carelesse sinners possessed with a spirite of slumber and cast into a heavy sleepe as Adam vvas vvhen he lost his ribbe so these not feeling the maines that are made in their soules by Sathan awaked without crying Sleepers and sinners must be cried vnto againe and againe for sinne is a sleepe What can you not watch one houre And dead men and sinners must be cried vnto for sinne is a death and asketh as manie groanings and out-cries as ever Christ bestowed vpon Lazarus Exiforas Lazare Lazarus come forth and leaue thy rotten and stinking sinnes vvherein thou hast lien too manye daies Happy were this age of ours if all the cryings in the daie time could awake vs. For I am sure that the cry at midnight shall fetch vs vp but if the meane time vvee shall refuse to hearken and pull awaie the shoulder and stoppe our eares that they shoulde not heare and make our heartes as an adamant stone that the vvordes of the Lorde cannot sinke into them it shall come to passe that as hee hath cried vnto vs and vvee vvoulde not heare so wee shall crie vnto him againe and hee vvill not answere And saide yet fortie daies and Niniveh shall bee overthrowne The matter of the prophets sermon is altogither of iudgement For the execution whereof 1. the time prefined is but forty daies 2. the measure or quantity of the iudgement an overthrow 3. the subiect of the overthrow Niniveh togither with an implication of the longe sufferance of almighty God specified in a particle of remainder and longer adiourment in the fourth place yet forty daies asmuch as to say I have spared you long enough before but I will spare you thus much longer The onely matter of question herein is how it may stande vvith the constancie and truth of the aeternall God to pronounce a iudgement against a place which taketh not effect within an hundred yeares For either he was ignorant of his owne time which we cannot imagine of an omniscient God or his minde vvas altered vvhich is vnprobable to suspect For is the strength of Israell as man that hee shoulde lie or as the sonne of man that hee shoulde repent is hee not yesterday and to day and the same for ever that vvas that is and that is to come I meane not onelye in substance but in vvill and intention doeth hee vse lightnes are the wordes that hee speaketh yea and nay Doth hee both affirme and deny to are not all his promises are not all his threatnings
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
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
vnto them for righteousnesse as it was to Abraham and to testifie that faith to man to make it perfect before God to seale it vp to their owne conscience they are abundant also in good workes which is that other iustification vvhereof Iames disputeth For as in the temple of Ierusalem there were 3. distinctions of roumes the entry or porch where the beasts were killed the altar where they were sacrificed the holiest place of al whither the high priest entred once every yeare so in this repentance of Niniveh there are 3. sortes of righteousnes the first of ceremony in wearing sacke-cloath and fasting the second of morality in restitution the third the iustice of faith and as it were the dore of hope wherby they first enter into the kingdome of heaven We haue heard what the Ninivites did for their partes let vs nowe consider what God for his It is said that he saw their workes and repentâ—d him of the plague intended and brought it not Nay it is saide that God saw their workes God repented him of the plague vvith repetitioÌ„ of that blessed name to let the world vnderstande that the mischiefe was not turned away for the value and vertue of their workes but for the acceptance of his own good pleasure nor for the repentance of the city but for the repentaÌ„ce of his own heart a gracious inclination propension that he tooke to deliver them No marvaile it was if when God saw their workes he bethought him of their deliverance For when the person is once approved received to grace which their faith procured them his blemishes are not then looked vpon his infirmities covered his vnperfect obedience taken in good part nay coÌ„meÌ„ded honored rewarded daily provoked with promises invitatioÌ„s of greater blessednes to come So a father allureth his son the servaÌ„t doth ten times more yet is the recoÌ„peÌ„ce of the son ten times greater for the father respecteth not so much the workes of his child but because he is a father teÌ„dreth followeth him with fatherly affection wheras the hired servant on the other side is but a stranger vnto him Why then were the works of Niniveh acceptable vnto God not of theÌ„selues but for their sakes that wrought them they for their faith for this is the root that beareth theÌ„ al. In that great cloud of witnesses Heb. 11. what was the reason that they pleased God besides the honour of the world that they vvere vvell reported of and obtained the promises which was the garlande they ranne for besides their suffering of adversities subduing of kingdomes vvorking of righteousnesse with many other famous exploites there ascribed vnto them what was the reason I say but their faith which is the whole burdeÌ„ of the song in that memorable bead-role By faith did Abell thus Enoch thus and others otherwise But why not their workes of themselues For is not charity more than faith these three remaine faith hope and loue but the greater of these three is loue 1. Cor. 13. And the first and the greate commaundemente is this Thou shalt loue the Lorde thy GOD c. Math. the two and twentith And the end of the commaundement is loue 1. Tim. 1. And loue is the fulfilling of the lawe Romanes the thirteenth I graunt all this if thou be able to performe it Loue the Lorde thy God with all thy heart c. and thy neighbour as thy selfe and there is nothing wanting vnto thee thou hast kept the commandement thou hast fulfilled the law thou needest not the passion of thy redeemer thou maiest catch the crowne of life by rightfull desert But this thou art not able to performe were thou as righteous as Noe as obedient as Abraham as holy as Iob as faithfull as David as cleare as the sunne and moone as pure as the starres in heaven yet thou must sing and sigh with a better soule than thine owne who saw and sighed for the impurity of all living flesh Enter not into iudgement vvith thy servant O Lorde for no flesh living can bee iustified in thy sight God hath concluded thee and thy fathers before thee and the fruit of thy body to the last generation of the world vnder sinne and because vnder sinne therefore vnder wrath and malediction and death if thou flie not into the sanctuarie to hide and safegarde thy selfe But blessed be the name of Christ the daies are come wherein this song is sunge in the lande of Iudah and through all the Israell of God farre and neare vvee haue a stronge cittie salvation hath God set for wals and bul-workes about it Open ye the gates that the righteous nation which keepeth faith may enter in Which is that righteous nation that shall enter into the citty of God thus walled and fortressed but that which keepeth faith or rather faithes as the Hebrew hath that is all faith not ceasing to beleeue till their liues end They that beleeue thus adding faith vnto faith the Lord vvill returne them as great a measure of his blessing even peace vpon peace in the next wordes because they trust in him We neede no better expositour The righteous man is he that beleeveth and the beleeving man is he that vvorketh righteousnes for these two shall never be sundred and the onlie key that openeth vnto vs the gates of the citty is our faith So then when we see good workes we must know that they are but fruites and seeke out the root of them and when we haue the root we must also haue regarde to the moisture and iuice whereby it is nourished For as the fruits of the earth grow from their root that root liveth not by it selfe but is fedde and preserved by the fatnes of the soile warmth of the sun benefite of the aire vnder which it standeth so good workes grow from faith and that faith liveth in the obiect the merites and obedience of Iesus Christ feeding and strengthning it selfe by the sweet influence and sappe of these heavenly conceites that he came into the worlde to saue sinners and that he died for her sinne and rose to life for her iustification For as we esteeme the worth of a ring of gold not so much in it selfe as in the gemme that it carrieth so are we iustified magnified also in the sight of God by faith in Christ not for this quality of beleeving which is as vnperfite as our works but for the obiect of this quality Christ our mediatour which is the diamonde and iewell borne therein The hand of a leper though never so bloudy and vncleane yet it may doe the office of an hand in taking and holding fast the almes that is given The giver may bee liberall enough and the gift sufficient to releeue though the hand that received it full of impurity So it is not the weakenesse of our faith in apprehending and applying the passion of Christ that
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
to be fond of it for it came vp in a night and in a night perished 2. for Niniveh it was not a bush or a tree but a citty and not a little but a great cittie and had not onely those of riper yeares but infantes and not a few but sixe score thousande infantes and as they vvere in age to be pittied so for their innocencie because they knâ—vv not their right hand from their lefte and not only men but cattle and not in a sparing quantitie but much catle all vvhich both in nature and vse are better than the gourd for which thou contendest These things considered be thou the iudge whither it be not lawfull reasonable for me me in a far greater matter to take vpon me that right to put on me that affection which thou challengest vnto thy selfe in a much lesse The meÌ„bers of the comparison must be matched together as I goe to giue the more light one to the other for beeing severed we shal not so wel perceiue the force of them Thou I as differeÌ„t as heaveÌ„ earth light darknes thou a maÌ„ I a God thou flesh I spirit thou dust ashes I the Lord of hosts thou a creature I thy maker thou the clay I the potter thou sitting at my foot-stoole I inhabiting eternite thou creeping as a worme vpoÌ„ the circle of the earth I spanning heaveÌ„ earth in my fist weighing the mouÌ„taines hils in a ballance finally especially thou an vnmerciful man cruel hard-hearted without natural affection whose kindnes to mine is not so much as a gravell stone to the whole sea-sand nor as a minute of time to the daies everlasting yet thou takest pitty shal not I much more be moved whome thou hast both preached knowne to be a mercifull gracious long-suffering God The inequality of the persons is very emphaticall forcible thou sparest shall not I spare who haue more wisedome in my purposes more libertie in my actions more goodnes in my nature than al the soÌ„nes of AdaÌ„ so doth our Saviour reason Mat. 7. from this disparity of persons if you which are evill can giue to your children good giftes how much more shall your father which is in heaven giue good thinges to them that aske him So did the famous Orator reason against Catiline Did Pu. Scipio a private man kil Tib. Gracchus but lightly weakning the state of the coÌ„mon weale and shall we that are Consuls let Catiline alone desirous to lay wast the world with slaughterings and fierings So did Iuno reason in the Poet Could Pallas burne the navy of the Grecians but I that am the Queene of the GODS the sister and wife of Iupiter shall I be able to do nothing against mine enemies So likewise it holdeth strongly on the other side from the greater to the lesse as Luke 11. If I through Belzebub cast out devilles by whome doe your childreÌ„ cast theÌ„ out they are far inferiour to me in righteousnes innoceÌ„cy But in the 18 of Mat. beyond al exception O thou evill servant I forgaue thee al that debt because thou praiest me a Lord my servaÌ„t not mine equall I did not respite giue time for but forgiue a greater debt yea all that debt vpon thine owne entreaty Oughtest not thou then to haue had pitty on thy fellow even as I hed on thee Secondly these persons are coÌ„pared as the nature of comparisons requireth in some third thing common to them both thou sparest shal not I spare I depart not from thine own affection the law is equall to vs both if we take leave we must also giue leaue and it is meete that he that craveth pardon for a fault should also yeeld pardon for the same fault If thou hadst favoured I maliced thou pittied I hated thy complaint perhappes had carried some colour of Iustice but both our dispositions are alike thou accusest me of that vvhereof thy selfe art not free thine own deeds thine own mouth witnesse against thee Is it a fault in me to pitty begin at thine owne howse there correct it first go thou vpright before thou accuse me of going crooked But this is the fashion of vs all in fâ—râ— vâ—x decimus quisque est qui sâ—ipsum noverit scarsely every tenth man amongst vs knoweth himselfe And we haue need of censurers to make vs more careful of our own doings who are so privy severe to others mens as Diogenes sometimes was to the Gramatians whom he much laughed at for taking diligent paines in searching after the faults of Vlysses not seeing their owne Thirdly sparing was more agreeable to the nature of God thaÌ„ of Ionas therefore he might better contend for it Never was it more liuely expressed thaÌ„ when David made his choice of a third plague which came immediately from the hands of God man not working therein O let me not fall into the handes of man He praieth to be delivered from his own kinde more than from lionesse and shee-beares A man may play at the hole of an Aspe and handle a Cockatrice vvith more safety than fal into the danger of his owne brother The finger of God hath signed it the Apostle hath concluded it of vs all Iewes Gentiles there is none righteous no not one their throat is an open sepulchre they haue vsed their tongues to deceit the poison of Aspes is vnder their lippes their mouth is full of cursing bitternes their feete are swift to shed bloud calamity destructioÌ„ are in their waies the way of peace they haue not knowne This is the glasse wherein we may all behold our natures If there were neede of proofe I would aske the generations both past and present and they should make report vnto you that neither the maister hath beene safe from the servant of his owne tabernacle nor the king from the subiect that hath lived by the salt of the pallace nor the father from the son of his owne loines nor the brother from his brother of the same wombe nor the husband from the wife of his owne bosome and that not only nature hath beene dissolved and vnknit in private families by treacheries poisonings slaughtering and such like Scythian kindnesse but policie and communitie of life cut a sunder torne and dismembred by sacking of townes and citties depopulations and wastes of whole countries through the vntractable and vnpeaceable nature that man is fallen into But on the other side the mercy of GOD is so infinite that no affection in nature no dimention or proportion in the whole creature hath beene fitte to expresse it The height of heaven aboue the earth the distance of the East from the West the loue of fathers tovvardes their sonnes of mothers towardes the latest fruite of their vvombes of nurses tovvardes their sucking babes Eagles tovvardes their younge ones hennes towardes their chickens haue beene shadovves
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.
debt vvherewith he was oppressed slept quietly and tooke his ease desired to buy the pallet that hee lodged vpon his servants marveâ—ling thereat he gaue them this answere that it seemed vnto him some wonderfull bed and worth the buying whereon a man could sleepe that was so deepely indebted Surely if we consider with our selues the duety and debt vve owe to God and man to our country to our family to homeborne to strangers that is both to Israell and to Niniveh and most especially to those of the houshold of faith that as it was the lawe of God before the law that we shoulde eate our bread in the sweat of our face so it is the law of the gospell also that hee that laboureth not should not eate that the blessed sonne of God ate his bread not onely in the sweate but in the bloud of his browes rather he ate not but it was his meate to doe his fathers will and to finish his worke that even in the state of innocency Adam was put into the garden to dresse it that albeit all labourers are not chosen yet none are chosen but labourers that the figge tree was blasted by the breath of Gods owne lippes with an everlasting curse because it bare but leaues and the axe of heavy displeasure is laide vnto the roote of every tree that is barren of good fruites and if it be once dead in naturall vegetation it shall bee twise deade in spirituall malediction and pluckt vp by the roote It would make vs vow vvith our selues I will not suffer mine eie-liddes to slumber nor the temples of my head to take any rest vntill I haue finished that charge vvhereunto I am appointed Iacobs apologie to Laban may be a mirrour to vs all not to neglect our accountes to a higher maister then ever Laban vvas These twentie yeares haue I beene in thy house I was in the daie consumed with heate and with frost in the night and the sleepe departed from mine eies So industrious vvas Iacob to discharge the dueties of his place and carefull to make his reckoning straight vvith his maister vpon the earth But I speake of an heavier reckoning to an heavier Lord that will aske an account of everie idle worde much more of an idle habite and therefore let them foresee that heate and that frost to come those restlesse eies the hire of their forepassed drowsinesse for daies for nightes for everlasting generations that are ever framing an excuse It is either hotte or cold that I cannot worke there is a Lyon in the streete or a Beare in the way that I dare not goe forth that being called to an office and having their taskes laide forth vnto them say not vvith Samuell at the call of the Lorde Speake Lord thy servant heareth but in a stubborne and perverse veine speake and command Lord and appoint my order wherein I shall vvalke but I neither heare thy voice neither shall my heart goe after thy commaundements I passed by the field of the sloathfull saith Salomon and by the vineyard of the man destitute of vnderstanding and loe it was all growen over with thornes and nettles had covered the face thereof Peruse the rest of that scripture The wise king behelde and considered it well and received instruction by it that a litle sleepe brought a greate deale of poverty and a little slumber a greate deale of necessity And surely as the field of the slouthfull is covered with nettles and thornes so shall his body be overgrowen vvith infirmities his minde vvith vices his conscience shall want a good testimony to it selfe and his soule shal be empty of that hope hereafter which might haue reioiced it I ende this point Ionas his arise and go to Niniveh giueth a warning to vs all for wee haue all a Niniveh to go vnto Magistrates arise and go to the gate to execute Gods iudgementes Ministers arise and go to the gospel to do the workes of Evangelists people arise and go to your trades to eate the labours of your handes eye to thy seeing foote to thy walking Peter to thy nettes Paul to thy tents Marchant to thy shipping Smith to thy anvile Potter to thy wheele vvomen to your whernes and spindles let not your candle go out that your workes may praise you in the gates Your vocations of life are Gods sanctions he ordeined them to mankinde he blesseth them presently at his audite hee will crowne them if when he calleth for an account of your forepassed stewardships you be able to say in the vprightnes of your soule I haue runne my race and as the maister of the house assigned me so by his grace and assistance I haue fulfilled my office But why to Niniveh Niniveh of the Gentiles vncircumcised Niniveh Niniveh of the Assyrians imperious insolent intolerable Niniveh Niniveh swollen with pride and her eies standing out of her heade with fatnesse Niniveh setled vpon her lees not lesse then a thousand three hundred yeares Niniveh infamous for idolatrie with Nisroch her abhomination Niniveh with idlenes so vnnaturallie effeminated and her iointes dissolued vnder Sardanapalus as some conceiue their 38. Monarch who sate and spanne amongst women that as it was the wonder and by-word of the earth so the heavens aboue could not but abhorre it Foure reasons are alleadged why Ionas was sent to Niniveh First God will not smite a citye or towne without warning according to the rule of his owne lawe that no city bee destroyed before peace hath beene offered vnto it The woman of Abell in her wisedome obiected this law vnto Ioab when he had cast vp a mounte against Abel where shee dwelt They spake in olde time and said They should aske of Abell and thus haue they continued that is first they should call a parle and open their griefes before they vsed hostility against it The sword of the Lord assuredly is ever drawne and burnished his bow bent his arrowes prepared his instrumentes of death made ready his cuppe mingled yet hee seldome powreth dovvne his plagues but there is a showre of mercie before them to make his people take heede Pax domui huic peace be vnto this house was sounded to everie doore vvhere the Apostles entered but if that house vvere not vvorthy of peace and benediction it returned backe vnto them Vertues were vvroughte in Chorazin and Bethsaida before the vvoe tooke holde vpon them Noah vvas sent to the olde world Lot to Sodom Moses and Aaron to the Aegyptians Prophets from time to time to the children of Israell Iohn Baptist and Christ and the Apostles togither vvith signes in the host of heauen tokens in the elementes to Ierusalem before it was destroied Chrysostome vpon the first to Timothie giueth the reason hereof that God by threatning plagues sheweth vs howe to avoide plagues and feareth vs with hell before hande that we may learne to eschew it And it was his
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
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
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
enquire because they applie it not to the true and living GOD. But let this be observed as a matter saith the Psalme of deepe vnderstanding and one of the secrets within the sanctuarie of the Lorde that sea-beaten Marriners barbarians by countrey and men as barberous for the most parte for their conditions fearing neither God nor man of sundry nations some and most of sundry religions it may be Epicures but as my text bewraieth them idolatours they all know that there is a God whome they knowe not they feare a supreme maiesty which they cannot comprehend they reverence invocate and cry vpon a nature aboue the nature of man and all inferiour things potent benevolent apt to helpe whereof they never attained vnto any speciall revelation This man adoreth the God of his countrey that man some other God and Ionas is raised vp to call vpon his God but all haue some one God or other to whome they make supplication and bemone their daunger If Ionas had preached the living and immortall God vnto them the God of the Hebrewes the God of Abraham Isaac Iacob the holy one of Israel I would haue imputed their devotion to the preaching of Ionas Or had there bene any other soule in the ship belonging to the covenaÌ„t born within the house as the prophet speaketh that might haue informed theÌ„ in this behalfe Ther was not one who theÌ„ instructeth theÌ„ Nature Nautae intellexèruÌ„t aliquid esse veneranduÌ„ sub errore religionis the marriners vnderstood even in the falshod of that religioÌ„ which they held that somthing was to be worshiped It is not denied by any sort of divines auncient or recent but that by nature it selfe a man may conceiue there is a God There is no nation so wild and barbarous which is not seasoned with some opinion touching God The Athenians set vp an alter Ignoto Deo to an vnknowne God Act. 17. The Gentiles not having the lawe doe by nature the things conteined in the lawe and are a lawe vnto themselues and shewe the effect of the lawe written in their heartes their conscience bearing witnesse and their thoughtes accusing one another or excusing the second to the Romanes For the invisible things of him that is his eternall power and Godhead are seene by the creation of the world being considered in his workes to the intent that they should be without excuse Rom. 1. These are common impressions and notions sealed vp in the mind of every man a remnant of integrity after the fall of Adam a substance or blessing in the dead Elme sparkles of fire raked vp vnder the ashes which cannot die whilest the soule liveth Nature within man and nature without man which Ierome calleth Naturam facturam nature and the creature our invisible consentes and Gods visible workes an inward motion in the one and an outward motion of the other if there were no further helps shew that there is a God leaue vs without excuse Protagoras Abderites because he began his booke with doubt de dijs neque vt sint neque vt non sint habeo dicere I haue nothing to say of the Gods either that they be or that they be not by the commandement of the Athenians was banished their city countrey his bookes publiquely solemnly burnt to ashes I may call it a light that shineth in darknes though the purity and beames therof be mightely defaced which some corrupt abuse so become superstitious vanish away in their vaine cogitations others extinguish so become meere Atheists For so it is as if we tooke the lights in the house and put them out to haue the more liberty in the works of darknes Thus do the Atheists of our time the light of the scripture principally the light of the creature and the light of nature they exinguish within the chaÌ„bers of their harts with resolute dissolute perswasioÌ„s threape vpon their soules against reason coÌ„science that there is no God least by the sight of his iustice their race of impiety should bee stopped I trust I may safely speake it There are no Atheists amongst you though many happily such as Agâ—ippa was but almost christiaÌ„s I would to God you were not only almost but altogither such as you seeme to professe But there are in our land that trouble vs with virulent pestâ—lent miscreant positioÌ„s I would they were cut of the childreÌ„ of hel by as proper right as the divel himselfe the savour of whose madnes stinketh from the center of the earth to the highest heavens Let theÌ„ be confuted with arguments drawne from out the skabberds of Magistrates argumeÌ„ts without reply that may boâ—h stop the mouth choke the breath of this execrable impiety as the angel cursed Meroz 5. Iudg. so cursed be the man let the curse cleaue to his children that cometh not forth to helpe the Lord in this cause It is fit to dispute by reasoÌ„ whether there be a God or no which heaveÌ„ earth angels men divels al ages of the world all languages in the atheist himselfe who bindeth a napkin to the eies of his knowledge shame feare and 1000. witnesses like gnawing wormes within his breast did ever heretofore to the end of the world shal acknowledge Let vs leaue such questioÌ„s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incredible inglorious infamous questions to the tribunal trial of the highest iudge if there be no throne vpon the earth that wil determine them for our own safety the freeing of our souls let vs hate the very aire that the Atheist draweth as Iohn eschewed the bath wherin Cerinthus was let their damned spitits having received damnation in themselues ripen and bee rotten to perdition let them sleepe their everlasting sleepe in filthines not to be revoked when death hath gnawne vpon them like sheepe for a taste before hand let them rise againe from the sides of the pit maugre their stout gaine saying at the iudgement of the great day to receiue a deeper portion As for our selues my brethren which knowe and professe that one and only God for ever to be blessed let vs be zealous of good workes according to the measure of our knowledge which we haue received Let vs feare him without feare as his adopted sonnes and serue him without the spirit of bondage in righteousnesse all the daies of our liues that at the comming of the sonne of God to iudge the endes of the eatth we may be found faithfull fervants and as we haue dealt truely in a little we may be made rulers over much through the riches of his grace who hath freely and formerly beloved vs not for our owne sakes but because himselfe is loue and taketh delight in his owne goodnes THE FIFT LECTVRE Cap. 1. ver 5. And cried every man vpon his God and cast the wares in the shippe into the sea to lighten it of
a marveilous worke a wonder For the wisdome of the wise men shal perish the vnderstanding of the prudent men shall be hid Before he bad them stay themselues wonder that men should be drunken but not with wine stagger but not with strong drinke The cause followeth the Lord had covered them with a spirit of slumber and shut their eies There are many and mighty nations at this day their soile most happy their aire sweetly disposed people for flesh and bloud as towardly as the ground carrieth most provident to forecast most ingenious to invent most able actiue to performe of whoÌ„e you would say if you tried them Surely this is a wise people and of great vnderstanding To whome notwithstanding if Christ shoulde speake in person as he spake to Saule before his illumination why persecutest thou mee why do you stumble at my gospell and are offended at my name and account the preaching of my crosse foolishnesse they woulde aske as hee did who art thou or what is thy gospell name and crosse that thou tellest vs of So blind they are to beholde our day-spring so ignorant and vntaught touching Iesus of Nazareth Or if we should aske them of the holy ghost haue you received the holy ghost since you beleeved nay doe you beleeue that there is an holy ghost they would answere as the Ephesians did to Paul we haue not so much as heard whether there be an holy ghost What new doctrine is this they seeme to bee setters forth of new Gods and though they acknovvledge some God which nature it selfe obtrudeth vnto their thoughts yet they know not the God of Sydrach Misach Abednego whom Nabuchodonosor with that difference confessed after his vnderstaÌ„ding was restored vnto him nor the God of Daniell whome Darius by that name magnified after he saw the deliveraÌ„ce of his prophet from the lions den nor the God of Abraham Isaac Iacob to whom the promises were made nor the Lord God of heaven which hath made the sea and the dry land here specified Is it not a wonder thinke you that the people of the Turkes the hammer of the world as sometimes Babylon the rod of christendome able to say as the Psalme spake of Gilead and Manasses c. Asia is mine Africke is mine over Europe haue I cast my shooe a warlike politicke stately magnificent nation shoulde more bee carried avvaie by the enchantmentes of their lewde Prophet Mahomet then by the celestiall doctrine of the everlasting sonne of GOD who shed his bloud and gaue his soule a ransome for the sinne of mankinde what is the reason heereof vvant they nature or an arme of flesh are they not cutte from the same rocke are they not tempered of the same moulde are not thâ—ir heades vpwarde towarde heaven as the heades of other men haue they not reasonable soules capable and iudicious VVhat wante they then It is rectus spiritus a right spirite whereof they are destitute they haue a spirite I graunte to enliue their bodies but not rectified sanctified regenerated renewed to quicken their soules They haue an hearte to conceiue but it is a frowarde hearte a slowe hearte a stonie hearte a vaine and foolish hearte a skornefull contemptuous insolent incredulous heart against him that framed it Now if AEgypt bee so darke that the darkenesse thereof may be felt and it is a wonder in our eies to see such mistes in other places yet let Goshen reioyce that it standeth illightned still And those that haue seene an happye starre in the East to leade them to Christ which Herode and his princes the Turke and his Bassaws never sawe let them come and worship and bring presentes vnto the king of glory not of golde mirrhe and frankincense but of the finest mettall purest odours frankest offering of thankfull harts And let them not thinke but where more is received more vvill bee required and that they must answere to the Lorde of these talentes not onelye for nature but for a speciall inspiration besides wherewith they are endued And so to ende this point Blessed are your eies for they see and your eares for they heare I will not say that which many Prophets and righteous men haue desired but to change the speech a little that which many mighty Empires and large Continentes and not small cantons or corners but vvhole quarters of the world never attained vnto and will bitterly rue the time and wish to redeeme vvith the losse of both their eies that they haue not heard and seene as much as you haue done To come now to my purpose these marriners feare but where no feare is they feare nothing because they feare but idols and fansies the suppositioÌ„s of their owne braines And as they feare so they pray which was the second action and their errour therein being pardoned a naturall necessary service belonging to every mortall man their praier is consequent to their feare For vpon the reverence they carried towards their imaginary Gods they betooke themselues to this submissiue and suppliant service Primus in orbe Deos fecit timor Vnles we feared we could not thinke that there were a God But this actioÌ„ of theirs hath something good in it something to be reproved 1 In that they pray it sheweth the debility and weaknes of the nature of man if it be not holpen and commendeth the necessity and vse of prayer in all sorts of men 2 In that they pray with crying vehemency it noteth that their harts were fixed earnestly loÌ„ged for that which their lips craved 3 In that they cry to their Gods it proveth it a tribute due vnto God alone by the practise of heathen men 4 In that they pray every man as if in a common cause though they had not a common religion yet they had one soule hart and tongue common to them all it noteth the communion and fellowship of mankinde Thus far the observations hold good Their praying sheweth the misery of mortall men crying in praier their earnest desire to obtaine praying to Gods the maiesty of the immortal power praying togither that bond of humanity and brotherhood wherewith we are coupled 5 Their errour is a part of their obiect in the number of the Gods which they invocate that every person in the ship hath a proper and peculiar God whome he calleth vpon The Gods of the nations haue beene multiplied as the sandes of the sea what haue they not deified it cost but a little frankincense to giue the godhead vvhere it pleased them they haue turned the glorye of the immortall God into the similitude of the image of corruptible man and of birdes and foure footed beastes and of creeping thinges Besides the sunne and moone and the whole hoast of heaven they haue consecrated for Gods the sonnes of men vvhose breath is a vapour in their nostrels vvho shall be consumed before the vnprofitable mothes of
a wicked man to be ruler over him I haue hitherto commended the person of the shipmaster vnder this patterne or sampler shewed the duety of all magistrates who in the proportion and extent of their governement bee it more or lesse must care for the whole body of their subiectes and shew a part of their diligence herein that none of their company neglect the duties which to them appertaine Now for the nature and vse of government both by land and sea in houses and citties in regions in all mankinde vvhole nature and the vniversall world as the oratour writeth how necessary and requisite it is I also obserue in this that the Maister of the shippe hauing authority in his handes rather then any of the inferiours commeth vnto him to raise him vp what meanest thou sleeper Others might haue asked him Quid tibi est what meanest thou and he haue made aunswere againe Quid vobis est what meane you to trouble me as they asked Moses who made thee a man of authority and a Iudge over vs There must be a maistery and dominion in every order of men specially designed besides private perswasion or reproofe to say vnto sleepers why sleepe you and to other offensiue and disordered persons either in Church or in common wealth why do ye thus Hoc puto non iustum est illud male rectius istud This is not right that is evill and the other is better This is the band wherby the common wealth hangeth togither the life-breath which these many thousande creatures draw likely of themselues to prooue nothing saue a burthen to themselues and a booty to their enemies if the spirite and soule of gouernment bee taken from them For to rule and to be ruled is not onely in number of thinges necessary but convenient and commodious also I will invert it besides the commodiousnes it bringeth it is of necessity and cannot be missed In the beginning when heaven and earth were first made God established a superiority and rule both in other creatures before after their kindes and afterwardes in man Genesis 1. He made two greate lightes the greater light to rule the daie and the lesser light to rule the night Not long after when he had created man he invested him presently into imperiall authority to subdue the earth and to rule over the fishes of the sea and over the fowles of heaven and over everie beast that mooveth vpon the earth and vvhy is it called the hoast of heaven in the 2. of Genesis but because there are orders and degrees therein which being withdrawne from an army it hath no good coÌ„position And howsoever it may be true that the government of man over man came from sinne for God gaue soveraignty to Adam over fishes and birdes c. not over reasonable creatures made to his owne likenesse and the first righteous men we reade of were rather shepheardes and heard-men over beastes then kings over nations and the name of servant was never imposed in scripture till Noah bestowed it vpon his accursed sonne Cursed be Canaan servant of servants shall he be vnto his brethren wherevpon Augustine gathereth Nomen itaque illud culpa meruit non natura That name was purchased by transgression not by nature yet the nature of mandind standing as it doth corrupted so farre that without the head of authority we could not liue and converse togither God hath devised the meanes for the repressing of our mutuall violencies and iniuries which before we were subiect vnto Irenee in his fift booke against Heresies giveth the reason why God apointed kingdomes Because man forsaking God was waxen so fierce that he thought those of his kinde and bloud to be his enimies and in all restlesnesse murther and covetousnesse bare himselfe without feare God put vpon him the feare of man for he knew not the feare of the Lord that fearing humane Lawes they should not devoure and consume one the other as the manner of fishes is He addeth by whose commandement men are created by his commandement kings also are ordeined some for the profit and amendment of their subiects and the preservation of iustice some for feare and punishmeÌ„t reprofe some for illusion contumely insolency as those that rather disgrace authority despight their people and shame themselues then otherwise By this that hath beene alleadged we may easily confute the maisterles and lawles Anabaptist who striketh at the head of government in generall and would frame a body of men like the body of Polyphemus without his eie or like the confused Chaos of old time when height and depth light and darkenes were mingled togither As also those turbulent either people or states who â—evell at magistrates in particular allowing authority I grant but such as pleaseth themselues whose nice distinctions like so many paring-kniues if we shall admit that the king hath his institution from God constitution from the people and that his kingdome is given him from God delivered from the people that he reigneth from God through and for the people is elected of God but his election confirmed by the people by this liberty which they take vnto theÌ„selues in the instalment of princes into their states you shall see them oftentimes not only pruning away the superfluous boughes of misgovernmeÌ„t tyraÌ„nie in their superiors but cutting vp the very roote of lawfull and profitable government Let them be coupled with the Anabaptists rebelles before named who taking the power of two swordes vnto them before it be giuen and bearing more crownes by three vpon their heades then they ought to doe crie in the church of Rome against the Gods and Christes of the earth as they did sometimes amongst the heathen against Gods anointed sonne Let vs breake their bandes a sunder and cast their cordes from vs. For assuming this to themselues that Schismatical and erroneous princes may bee deposed by the Church they will interprete eares to be hornes departure from a church extremely corrupted and corrupting others schisme the service of the true God and in a true manner heresie lawfull and lineall suceession in the throne both by bloud and assent without authorizement and confirmation from them vniustifiable intrusion Of all these we may say that as they are very loose luxate and palsey-shaking members in the bodye that vvill not mooue by the apointment and direction of the head so the vnruliest and disorderliest people that will not submit their neckes and soules to the yoke of their naturall soveraignes whome I vvill not â—ende to learne obedience and subiection of the souldiers of Scipâ—o who had neuer a man in his army by his owne reporte that woulde not for a worde of his mouth haue gone vp vnto a tower and cast himselefe headlong into the sea but to the children of Israell tendring their seruice to Iosuah vvith more moderation All that thou hast commaunded vs vvee will doe and
Vndoubtedly it was the purpose of Ionas to weigh his words to powder the whole speech delivered vvith as much honour towards the Lord as his heart could devise I feare 1. Iehovah a God in essence being yours in supposition 2. the God of heaven yours not the Gods of the poorest hālets in the earth 3. which hath made the sea the dry land as a litle monument of his surpassing art and strength yours not the garments of their owne backs The prophet keepeth the order of nature placing 1. the heavē then the sea afterwards the dry land as the principal parts whereof the whole consisteth for heaven is in nature positiō aboue the sea the sea aboue the dry land heaven as the roofe of that beautiful house wherein mā was placed the sea the dry land as the two floores or foundations vnto it But did not God make the heavens aswell as the sea the dry land doubtles yes It is plainly expressed Gen. 2. In the beginning God made heaven earth The beginning of the world is frō the beginning of al things whereto the name of the authour is first set as the seale God and vnder the names of the two extremities borders heaven earth all the rest is comprised quicquid mediū cum ipsis finibus exortum est whatsoeuer lieth midle betwixte the endes with the endes themselues Neither did the Lord only cause ordeine these creatures to bee formed but as the potter shapeth his vesselles so he fashioned and wrought them with his owne hands Totum coelum totamque tellurem ipsam inquam essentiam materiā simul cū forma non enim figurarū inventor est Deus sed ipsius naturae creator the whole heaven the whole earth I say the matter vvith the forme for God is not the deviser of shapes and features alone but the maker of nature it selfe And that God that hath made the heaven can fold it vp like a booke again role it togither like a skin of parchment he that hath made the sea at this time set the waues thereof in a rage caused it to boile like a pot of ointment can say to the flouds be yee dried vp hee that made the dry lande can cover it with waters as with a brest-plate or rocke it to fro vpō her foūdations as a drunkē man reeleth from place to place He can clothe the sun the moone in sackcloth and commaund the starres to fall downe to the earth and the mountaines of the land to remoue into the sea and it shal be fulfilled They all shall perish but the Lord their maker shall endure they all shall waxe olde as doth a garment as a vesture shall hee change them and they shal be changed but he is the same God for ever and ever and his yeares shall not faile The scope of the whole confession is briefly this the more to dilate his fall by how much the lesse he was able to plead ignorance as having the helpe of religion the knowledge of the true subsistent God able to giue a reckoning of every parcell of his creation Al excuse is taken away where the commandement is not vnknowne Peter lent the buckler of ignorance to the Iewes therewith in part to defende themselues against the weapons of Gods wrath even in the bloudiest fact that ever the sunne saw attempted I know that through ignoraunce you did it that is killed the Lord of life as did also your governours But least they should leane vpon the staffe of ignorance too much he biddeth them repent and reverte that their sinnes might bee done away This vvas the cloake that Paul cast over his blasphemies his tyrannies his vnmercifull persequutions of the Church I vvas received to mercy because I did it ignorantly through vnbeliefe So as ignorance in that place you see hath neede of mercie to forgiue it And if ignorance haue a tongue to pleade her owne innocencie why did the bloud of Christ cry to the father vpon the crosse father forgiue them they know not what they doe Is ignorance of the will of God sure to be beaten vvith rods shall not contempt of his will a carelesse vnprofitable knowledge of his hestes ordinances be scourged with scorpions Shal Tyre and Syd on burne like stubble in hell fire and the smoke of their tormente ascend for evermore wherein there was never vertue done that might haue reclaimed them shall Corazin Bethsaida go quit and not drinke down the dregs of destructiō it selfe whose streets haue beene sowen with the miracles of Christ and fatted vvith his doctrine Barbary shal wring her hands that she hath known so litle Christēdome rend her heart that she hath knowne so much to no better purpose It is no marvaile to see the wildernes lie wast deserte but if a ground wel husbāded manured yeeld not profit it deserveth cursing Lactantius saith that al the learning of philosophers vvas vvithout an heade because they knew not God therefore when they see they are blind when they heare they are deafe whē they speak they are speechles the sensens are in the head the eies eares tōgue We want not an heade for senses because when we see we perceaue when we heare we vnderstand and when we speake we can giue a reason wee want a heart onely for obedience And as our Saviour spake of the Scribes and Pharisees dicunt non faciunt they saie and doe not so it is true in vs wee see and heare and say and knowe but doe not as idle and idol Christians as those idol Gods in the Psalme to our greater both shame and condemnation So the Apostle enforceth it against the Galathians Nowe seeing you know God or rather are knowne of God howe turne you againe to impotente and beggerlie rudimentes To the like effect hee schooleth the Ephesians yee haue not so learned Christ. The nurture and discipline of this schoole is not like the institution of Gentility vvith whome it is vsuall to vvalke in the vanity of their mindes and in darke cogitations to bee strangers from the life of God through the ignoraunce that is in them and being past feeling to giue over themselues vnto vvantonnesse to worke all vncleanenesse even with greedinesse But if yee haue hearde Christ and if yee haue beene taught by him as the trueth is in Iesus not corrupting the text with cursed glosses nor perverting the scriptures to your owne overthrow then with your new learning you must leaue your olde conversation as the eagle casteth her bill and know that the kingdome of God commeth not by observation but by practise nor that practise is availeable vvith ease but vvith violence and that the hottest and most laborious spirite is fittest to catch it away It had beene better for vs never to haue knowne the vvay of righteousnesse then after wee
this was a feare beyond that as may appeare by the epithet Timnerunt timore magno They were exceedingly afraide Nowe why they feared I cannot so vvell explicate It may be in regarde they bare to the person of Ionas knowing what hee was not knowing how to release him They vnderstande him to be an holy man and of an holie nation therefore vvere they brought into streightes they haue not hearte to deliver him they haue not meanes to conceale him hee is greate that flyeth he is greater that seeketh after him That is Hieromes coniecture vpon their feare It may bee in regarde of their sinnes For if a prophet of God and a righteous soule to theirs were so persecuted they could not for their owne partes but feare a much sorer punishment For if iudgement beganne at the house of God what shal be the ende of them which obey not the gospell of God And if the righteous shall skarse bee saved where shall the vngodlie and sinner appeare The Apostle maketh the comparison but it is as sensible and easie to the eie of nature to see so much as the high way is ready to the passenger God speaketh to the heathen nations with a zealous and disdainfull contention betwixte them and his people Lo I beginne to plague the citie vvherein my name was called vpon and shall you goe free It maie bee the maiestie of Gods name did astonish them and bruise them as a maule of iron having beene vsed but to puppets and skar-crowes before in comparison They were not acquainted with Gods of that nature and power till this time they never had dreamed that there was a Lorde whose name was Iehovah whose throne was the heaven of heavens and the sea his floore to walke in and the earth his foote-stoole to treade vpon who hath a chaire in the conscience and sitteth in the heart of man possessing his secret reines dividing betwixt his skinne and his flesh and shaking his inmost powers as the thunder shaketh the wildernes of Cades It is a testimony to that which I say that when the Arke was brought into the campe of Israell and the people gaue a shoute the Philistines were afraide at it and saide God is come into the hoste therefore they cried wo wo vnto vs for it hath not bene so heretofore wo be vnto vs who shall deliver vs out of the handes of these mighty Gods These are the Gods which smote the Aegyptians with all the plagues in the wildernes Wherein it is a wōderful thing to consider that the sight of the tēpest drinking vp their substance before their eies and opening as it were a throate to swallow their liues vp did not so much astonishe them as to heare but the Maiesty of God delivered by relation Alas what did they heare to that which he is indeede It was the least parte of his waies to heare of his creation of heaven and the sea and the dry land he is infinite and incomprehensible besides all that thou seest and all that thou seest not that in some sort God is And it is not a thing to bee omitted that the speech of the prophet made a deeper penetration and entrance into them than if a number besides not having the tongue of the learned had spent their wordes For consider the case The windes were murmuring about their eares the waters roaring the soule of their ship sobbing their commodities floating the hope of their liues hanging vpon a small twine yet though their feare were greate it was not so greate as when a prophet preached declared vnto them the almightinesse of the sacred godhead They haue not onely wordes but swordes even two edged swordes in their mouthes whome God hath armed to his service they are able to cut an hearte as hard as adamant they rest not in the iointes of the bodie nor in the marrow of the bones but pearce the very soule and the spirite and part the very thoughtes and intentions of the heart that are most secret The weapons of their warfare wherewith they fight are not carnall but mighty through God to cast downe holdes and munitions and destroying imaginations disceptations reasonings and every sublimity that is exalted against the knowledge of God and captivating every thought to the obedience of Christ. So there is neither munition for strength nor disputation for subtility nor heighth for superiority nor thought in the minde for secrecy that can holde their estate against the armour of Gods prophets Haue they not chaines in their tongues for the kinges of the earth and fetters of yron for their nobles did not Pharaoh often entreate Moses and Aaron to pray to the Lord for him did not the charme of Elias so sinke into the eares of Ahab that hee rent his clothes and put sacke-cloth vpon his flesh fasted and lay in sacke-cloath and went softlie Did not Iohn Baptist so hew the eares of the Iewes vvith the axe of Gods iudgements that they asked him as the physitian of their diseased soules by severall companies and in their severall callings the people though as brutish for the most part as the beastes of the fielde What shall wee doe then the publicanes though the hatred of the world and publique notorious sinners And vvhat shall wee doe the souldiours though they had the law in their swordes pointes And what shall wee doe Hath not Peter preached at Ierusalem to an audience of every nation vnder heauen of what number you may gesse in part when those that were gained to the Church of Christ were not fewer then three thousande soules and was not the pointe of his sworde so deepely impressed into them that they were pricked in their harts and asked as Iohn Baptists auditours before Viri fratres quid faciemus men and brethren what shall wee doe It is not a word alone the vehemency and sounde whereof commeth from the loines and sides that is able to do this but a puissant and powerfull worde strengthened with the arme of God a vvord vvith authoritie as they witnessed of Christ a vvorde vvith evidence and demonstration of the Spirit smiting vpon the conscience more then the hammers of the smith vpon his stithie a word that draue a feare into Herodes heart for he feared Iohn Baptist both aliue deade that bet the breath of Ananias and Saphira from out their bodies stroke Elymas ' the sorcerer into a blindnes and sent an extraordinary terrour into the hartes of these marriners So then the reason of their feare as I suppose was a narration of the maiesty of God so much the more encreased because it was handled by the tongue of a prophet vvho hath a speciall grace to quicken and enliue his speech whose soule was as a well of vnderstāding and every sentence that sprang from thence as a quicke streame to beate them downe And that this was the reason of their feare I rather perswade my selfe
the Apostle treadeth in this senteÌ„ce peradventure some man dareth die so it may bee when it is not and he dareth though hee will not doe it and but some one perhappes amongst a thousande Life to a naturall man who thinketh he liveth but whilst hee liveth is sweete vpon any conditions as may appeare in the example of the Gibeonites before produced who did that they did for feare of their liues And though they were cursed for their wilie dealinge and none of them ever aftervvardes freed from being a bondman but made hewers of woode and drawers of water for the congregation of the Lorde for ever yet they were content to escape vvith their liues and to endure any thing so the people might not slay them Beholde wee are now in thine handes doe as it seemeth good in thine eies to doe vnto vs. So true it is which Lactantius writeth of this transitory life that although it bee full of vexations yet is it desired and wished for of all men Olde and Younge Kinges and meane persons wise and foolish desire it alike Hee addeth the sentence of Anaxagoras Tanti est contemplatio coeli ac lucis ipsius vt quascunque miserias libeat sustinere The very beholding of heaven and the light it selfe is so much worth that vvee are contente to endure anie wretchednesse for it Nowe these marriners having an eie to their private estates to pacifie the anger of God and quiet the sea for their owne deliverie standing vpon the losse and miscariage not now of their substance which was already gone and might in time be supplied but of their liues which never could be raunsomed I marvell that they make delaies and take not the speediest way for the ridding of Ionas and safegarding of their endaungered liues There is no more required of man but this to doe good to men if it may be to many if not to few if not to those that are nearest him if not to himselfe and therefore the saâ—ing of Ionas being plainly despaired mee thinketh the care of their owne welfare shoulde presently and eagerly haue beene intended The other argument to spur them forwardes was the impatience of the sea the sea wrought nay the sea went was tempestuous An excellent phrase of speech The sea went it had a charge for Ionas as Ionas had for Niniveh for as God said to the one Arise go to Niniveh so to the other Arise goe after Ionas Doth the sea sit still as Elias sate vnder the Iuniper tree and cried it is enough or settle her waters vpon her slime and gravell and not fulfill the commandement of him that made it No but as a Gyant refresht with wine so it renueth and redoubleth her wonted force feeleth not the labour imposed but doth the worke of the Lord with all possible diligence The Lord saith go and it goeth and it goeth with a witnes as Iehu marched of whom the watchman gaue warning he marcheth like a mad man so doth the sea go furiously with an vnquiet hasty turbulent spirit full of impatience and zeale till God haue avenged himselfe against his disobedient servaunt Thus all the creatures in the worlde haue armes and legges as it were and all the members of living thinges and a spirite of life in some sorte to quicken them and activitie to vse them and courage with wisedome to direct them aright and convert them to the overthrow of those that with contemptuous security depart from Gods waies Do we then thinke that the will of God can ever be frustrated The Lorde of hostes hath worne surely as I haue purposed so shall it come to passe and as I haue consulted so shall it stand Who can make streight that which he hath made crooked There is no wisedome no vnderstanding no counsell against the Lord. He hath determined who shall disanull it his hand is stretched out and who shall turne it away See an experiment hereof Whilest the marriners were knitting and devising a chaine of delaies adding protraction to protraction wherewith to spend the time desirous either to saue or to reprieue the guilty person and with a number of shiftes labouring to evade that counsell which God had enacted howe vaine and vnprofitable are all their consultations If all the Senates and sessions in the world had ioyned their wisedome togither to acquit the offend our it had beene as bootelesse as to haue runne their heades against a wall of brasse to cast it down Vnlesse they caÌ„ see corrupt the heaveÌ„s with all that therein is the earth with al that therein is the sea with all that therein is to keepe silence to winke at the faultes of men and to favour their devises it cannot be For whilest these men are in counsell conference the sea is in action they are backewarde to punish the sea goeth forward with his service they loose time the sea will admit no dilatioÌ„ and to teach them more wit and obedience the sea is in armes against the marriners themselues and persecuteth them as consenters and abetters to the sin because the Lord had elected them ministers of his iudgments and they neglect their office The will of God must either be done by vs or vpon vs as it befell Ierusalem How often would I c. thou wouldest not Because it was not done by Ierusalem It was done vpon Ierusalem They would haue said afterwardes in Ierusalem when the blessings were all gonne and whole rivers of teares could not haue regained them Blessed is he that commeth in the name of the Lord. And therefore I conclude with Bernard Wo to all crossing and thwarting willes gaining nothing but punishment for their gainesaying What is so miserable as ever to intende that which never shall bee and ever to be against that which shall never but be they shall never attaine what they would and evermore sustaine what they would not And take this for a further warning out of this phrase the sea went and was troublous wherby is declared the travell paines it tooke to take vengeance that when the anger of the Lorde is once throughly fired all the waters in the South cannot quench it It lieth happely in a smother and smoke a long time before it breaketh out but when it is once ascended hath gotten height incaÌ„descit eundo it encreaseth by going gathereth more strength It burneth to the bottome of hell before it giveth over consuming the earth with her encrease setting on fire the foundations of the mountaines It followeth in the same scripture I lift vp mine hand to heaven say I liue for ever a solemne venerable protestation If I whet my glittering sword my hand take holde on vengeance I will execute my iudgment vpon mine enimies reward them thae hate me Mine arrowes shal be drunke with their bloud my sword shall eate their flesh There is a time I perceiue when his sword is dull
of iudgemente But order is taken against such offenders that because they feare not death they should feare somethinge after death So saide the Poet who saw no further into these things than the glasse of nature gaue him light They that haue wrought themselues a causeles death And hating light aboue throwne out their breath How would they ioy to be aliue againe Though put to penury and bitter'st paine And mee thinketh the reason of that law to debarre them from honest buriall can never be disproved Qui sibijpsi non parcit quomodo parcet alijs Hee that spareth not his owne person hâ—vve will hee spare other men There is but one example in the whole booke of God wherein there is any colour of patronage for this prodigious and treacherour sinne against their owne bodies The example of Sampson burying himselfe and the Philistines vvith the fall of an house vvhich is not otherwise excused by â—â—â—ustine but that a secret spirit vvilled him so to doe For it appeareth in the booke of Iudges where the history is written that his strength vvas renewed and hee called vpon the Lorde at the instante of his death And in the eleventh to the Hebrewes hee is well reported of in that cloude of righteous men by the spirite of God I haue helde you longe in disputing this question vvhich manye a one hath disputed to himselfe vvithout replie vvhen the malignaunt spirite hath once but vvhispered it into his cares easilie drawne to make a conclusion againste bodye and soule vvithout longer deliberation Such haue beene the direfull tragoedies which ofte haue beene presented vpon the face of the â—arth carrying alwaies a note of a most distrustfull minde either suspecting it selfe that it is vnable to beare the burthens of calamitye imminent or hating and abhorring it selfe for some iniquity committed Now what shall wee thinke the affection of Ionas was in this case giving and not lesse then thrusting vpon them full power of his person Take mee and cast mee into the sea Iudas we knowe vpon the stinge of his guilty conscience hunge himselfe vpon an alder-tree and burst in the middest Achitophell did the like because his counselles were defeated Saul fell vpon his sworde that hee might not come into the handes of the Philistines Domitius Nero fearing the approch of Galba and hearing that a sentence of the Senate was passed against him to stande in the pillorie and to be beaten with roddes to death for his outragious both tyrannies and impurities of life finding no man to strike him and exclaming against them all vvhat haue I neither friende nor foe I haue lived dishonourably let mee dye shamefullye strake himselfe through with his owne sworde his trembling hand directed thereunto by a beastlye Eunuch Others through other impatience angry with heauen and earth GOD and man haue desperately departed with Aiax in the tragoedie It doeth mee good to haue vanquished heaven the GODS the lightening the sea all oppositions Thus in effecte did Cato triumph Nihil egistâ— fortuna fortune thou haste not sped Thus mighte Ionas cast with himselfe Is there a God in heaven windes in the aire and waues in the sea that crosse my intent I wil haue my will though I die for it Sic sic iuvat ire sub vmbras So even so it easeth my stomacke to take my leaue of this life But never shall it enter into my heart thus to conceiue of a righteous and repentaunt prophet who ratâ—â—â—â—umbleth his soule vnder the handes of GOD framinge these of the like perswasions to himselfe I see the purpose of the most High cannot bee chaunged I kicke against the prickes heauen hath proclaimed mee a traitour the windes and the seas haue hearde it and whiles there is breath in the one and water in the other I shall not goe vnpunished the worde of the Lorde is good that hee hath spoken the wisedome of the Lorde is vviser than the foolishnesse of men and the strength of the Lord stronger than the weakenesse of man the Lorde doe that that is good in his sight Cast mee therefore into the sea throw mee into the mouth of iustice let the hunger and thirst of it bee satisfied for I haue deserved no lesse Surelye there is not a vvoorde in this vvhole speech but full of vertuous charitable and mysticall obedience Wee are nowe come to the ende of his resolution VVherein wee haue two thinges to beare away first his charity to his companions vvherewith hee tendered the safegarde of their liues secondly the figure hee bare For hee vvas a type of that vndefiled Lambe by whome the nations of the worlde shoulde be redeemed His charity appeareth in plaine tearmes that the sea may bee calme vnto you It is no pleasure vnto him to haue the liues of others brought in question for his sake hee is not of the nature of some men neither profitable in their life time and at their deathes of most vngratious desolatory hatefull affections who make it their ease and comforte in some sorte to haue their miseries accompanied and so they bee not alone in destruction they are lesse grieved The Poets expresse the vncompassionate style of these Catilinarie dispositions When I am deade saieth one of them let the earth bee mixed with fire Medaea cryeth in the tragoedy It were the onely felicitie to see all thinges ruinated when I goe my selfe Domitius Nero of whome I spake before caused Rome to bee fired in twelue places togitheir that hee mighte see a patterne howe Troye burnte himselfe the meane while singing verses out of Homer VVhat were their prizes and combates in the theatre of Rome but the slaughteringes of men to mooue pleasure and delight When the people desired Theodosius the Emperour to graunt them those sportes hee aunswered them A milde prince must temper himselfe both from cruell governemente and from cruell spectacles The same matter falling into debate at Athens Demonax gaue iudgemente that if they vvill publickely receaue so greate atrociâ—ye and cruelty amongest them they should first overthrowe the altar of mercy His meaning was that mercy hath no place vvhere there is admission of such heathenish cruelties Cyprian in his seconde booke of Epistles making mention of this custome sheweth their manner thereof that their bodyes were fedde before hande and dieted with stronge meates to fill them with iuice and bloude that beeing fatted to punishment they mighte dye vvith more coste it may bee glorie but with lesse contentation Hee much inveigheth against it that man shoulde bee killed to delighte man and that an arte science or skill thereof shoulde bee practised not onelye vvickednesse vvroughte but taughte by precept They had a custome besides to enter combate vvith wilde beastes men of a sound age lustie able vvell-favoured persons vvell apparelled wente to a voluntary death and fought with the beastes not for any offence committed but in a mad moode And as the actours
themselues gloried in their miseries so their parentes were well pleased to beholde their sonnes the brother vvas vvithin the railes or barres the sister neare at hand the mother present at her sorrowes and though beholding such vngodly sportes they never thought that at the least for looking on they vvere paricides You see the humours and affections that some men haue how lightly they are conceipted of the life of their brethren vvhereas brother-hoode indeede requireth at their handes that they should rather wish vvith Marcus Antonius to raise vp many from the dead than to destroy more or with Moses in the sacred volume rather himselfe to bee razed from the booke of life than that his people should perish This former reason is expressed in my texte the latter is implyed and conceaved that hee made this poffer vnto them as being the figure and type of the most loving sonne of God The explication whereof though it stande chiefly in the article of his resurrection vvhereof himselfe speaketh in the gospell they seeke a signe but there shall no signe be given them but the signe of the prophet Ionas yet there are many comparisons besides vvherein they are resembled Ionas was a prophet and Christ that person of vvhome Moses spake Prophetam excitabit Deus God shall raise vp a prophet vnto you Ionas vvas sent vpon a message vnto Niniveh and Christ vvas Angelus magni consilij The angell of the greate counsell of God Legatus foederis The embassadour of the covenaunt Much enquiry was made of Ionas whence art thou vvhat is thy calling countrey people why hast thou done thus Much questioning vvith and about Christ Art thou the king of the Iewes Arte thou the sonne of the living God Who is this that the winds and the seas obey him Is not this the Carpenters sonne Whence hath hee this vvisedome Ionas vvas taunted and checked by the master of the shippe What meanest thou sleeper Christ by the maisters of Israell the rulers of the people and synagogues as a Samaritane as one that had a Devill and by the finger of Beelzebub cast out Devilles a glutton a vvine-bibber a blasphemer of the lavv of Moses Both came vnder the triall of lottes the one for his life the other for his vesture Both had a favourable deliberation passed vpon them Ionas that hee might be saved Christ that hee might bee delivered and Barrabas executed Both had a care of their brethren more than of themselues Ionas cryeth the sea shall bee quiet vnto you Christ answereth him If yee seeke mee let these departe and of those that thou gavest vnto mee haue I not lost one The one saith Tollite me Take mee and cast mee into the sea The other saith vvhen the sonne of man is lifte vppe hee shall drawe all thinges to himselfe Finally both are sacrificed the one in the water the other in the aire both are buryed the one in the bowelles of the whale the other of the earth both alay a tempest the one of the anger of GOD present and particular the other of that vvrath vvhich from the beginning to the ende of the worlde all flesh had incurred The difference betvvixte them is this that Ionas dyed for his owne offence Christ for the sinnes of others Ionas mighte haue saide vnto them Though I see the goodnesse of your natures yet who amongst you is able to acquite mee from my sinne Christ made a challenge to malice it selfe hee mighte haue iustified it at the tribunall of highest iustice vvho is able to reprooue mee of anie sinne Ionas made no doubte but for that his latest misdeede of flying from the presence of the Lord hee vvas cast out Christ had done many good vvorkes amongest them and none but good and therefore asked vpon confidence of his innocencie For vvhich of these vvorkes doe yee stone mee Our innocent Abell persecuted by cruell Cain I am deceived for as his bloude speaketh better thinges than the bloude of Abell so it is bloude of better and purer substaunce our innocente Iacob hunted by vnmerciful Laban although hee might truely say Genesis the one and twentith What haue I trespassed hovve haue I offended that thou hast pursued after mee I mighte adde our innocente Ioseph solde and betrayed by his despightfull brethren and litle lesse than murthered though hee vvente from his father and vvandered the fieldes gladly to seeke and see howe they did our innocente David chased by vnrighteous Saul though by Ionathans iust apologie vvherefore shoulde hee die vvhat had hee done or vvho so faithfull amongest all the servauntes of Saule as David was or if from the state of innocencye to this presente houre I shoulde reckon all the innocentes of the earth and put in Angelles of heaven yet all not innocente and holye enough to bee weighed with him and therefore to call him by his owne names our sunne of righteousnesse braunch of righteousnesse the LORDE our righteousnesse hee that was borne of a Virgin that holy thinge Luke 1. the vndefiled lambe our holy harmelesse blamelesse high-priest separate from sinners our Iesus the iust hee that had the shape of a serpent in the vvildernesse but not the poison the similitude of sinnefull flesh in the worlde but not the corruption hee that knewe no sinne and much lesse was borne sinne yet was made sinne for vs that wee might bee made the righteousnesse of God in him he had the wages of sinne though he never deserved it and made his graue with the vvicked though hee had done no vvickednesse neither was their any deceite in his mouth hee vvas vvounded for our transgressions and broken for our iniquities and the chastisemente of our peace vvas vpon his shoulders all vvee like sheepe had gone astray and the LORDE his father hath laide vpon him the iniquities of vs all But vvas hee compelled thereunto that vvere to goe from the figure and to shewe lesse humanity to mankinde than Ionas to his companions For vvhat hand could cut this stone from those heauenly mountaines The Apostle telleth vs otherwise Philippians the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee emptied himselfe and tooke the forme of a seruaunte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee humbled himselfe and becâ—me obedient vnto death euen the death of the crosse Hebrewes the ninth hee offered himselfe to purge our consciences from deade workes Galatians the seconde Hee gaue himselfe The Prophet telleth vs otherwise Oblatus est quia ipse voluit Hee vvas offered because hee vvoulde himselfe and hee hath povvred out his soule vnto death which noteth a liberall and voluntary dispensation VVhen sacrifice and oblation God would not haue and some-what must bee had what sayeth the scripture of him Then saide I Dixi facto quod annunciaveram per prophetas I saide it indeede for I had past my vvorde before in the prophetes Beholde I come venio voluntariè non coactus adducor I come of mine owne accorde I am not broughte by
their iewelles and ornamentes All which and the like singularities Cum Deus iubet seque iubere sine vllis ambagibus intimat quis obedientiam in crimen vocet When God commaundeth them and maketh it a cleare case without any perplexities that so his pleasure is vvho can accuse thy obedience But before be assured in thy conscience that God hath commaunded them tie and vntie a thousand knottes and both make and remooue as many obiections as thy hart can devise The Anabaptistes in Germany framed and fained an imagination to themselues that by the will of God the auncient magistracie must bee quite rooted from the earth they saide and happily beleeued that they had speech with God and that he enioyned them to kill all the wicked in the lande and to constitute a new world consisting only of the innocent VVho perswaded them he that spake vvith GOD concerning Ahab I wil be a lying spirite in the mouthes of all his Prophetes to deceaue Ahab a spirite of errour and falshoode a spirite borne and bread within their owne braine The conceipte was extraordinarye that private men by violence and force of armes shoulde not onelye displace but destroye their rulers and magistrates VVhat slaughter and havocke it caused vvhat profusion of bloude betweene the nobles and the commons Germany then felt and smarted for histories and monuments of time will relate to all posterity and the president thereof may make the worlde take heede how they be drawne by fanaticall spirits into these or such like vnaccustomed and vnprobable courses What disputing skanning vvas there of late within this realme of ours by conference in private by broakers and coursers vp and downe by bookes and balleâ—s in print whether there were not in these daies extraordinarye callings Vpon the perswasion hereof what hasty headlong heathenish endevours to reforme a church to dissolue gouernement to vniointe order to compell a prince and not to tarry her leasure if shee presently agreed not each man hauing a forge in his owne hande to make marre to turne square into round white into blacke church into no church ministery into no ministery sacramentes into no sacramentes this man coyning himselfe a prophet that man a Christ others they knew not vvhat thus travailing and toyling themselues in the fire of their owne fansies till they lost themselues their wittes their grace and some their liues VVhat shall we say heereof but that it was a singular enterprise proceeding from the singular spirits of singular persons and if GOD had not vvrought for vs in mercy the sequele must needes haue beene singular vnhappinesse My conclusion is that by the example of these marriners fearefull and nice to deale in so daungerous a matter wee follow the common rule as the kinges beaten vvay which the lavve of nature engraffed and of the will of God revealed hath prescribed vnto vs and if euer vvee meete with actions which haue not agreement with these two to examine al ambiguities therein and to be certaine of the will of God before vve enterprise any thing That this was the purpose of the marriners is plainelye to bee gathered both by the vvhole contexte and body of the history hitherto continued when though they had many provocations to free themselues and their shippe they with-helde their handes and by a phrase of their further paines most effectually significant wherein as they contended with their ores to bring their shippe to lande so writers haue contended with their wittes howe to expresse their labours Our English hath simplie and in a vvorde the men rowed truely but not sufficiently The latin saieth no more but remigabant vvhich is as much as our English The 70. Interpretours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they offered violence to the sea and Ierome with an excellent circumlocution rerum naturam vincere cupiebant they desired to exceede nature and to doe more than they coulde doe The originall tongue saith they digged and delved and furrowed the sea vvith their ores as a man the grounde with culters and shares aquae fundum investigabant they searched and sounded the bottome of the vvaters as men that would turne them vpside downe rather then misse the successe of their charitable intention Solon coulde doe no more for Athens than hee did when Pisistratus had taken it he aftervvardes hunge vp his speare and target at the courte gates vvith this protestation O my countrey I haue ayded thee both with vvord and deede so betaking himselfe to his owne house to take his rest Alexanders souldiers tolde him when as they thought hee prepared to goe into an other worlde and to seeke an India vnknowne to the Indians themselues vvee haue done as much as men mighte vndergoe These men heere mentioned to their vttermost power stood and fought for Ionas against the rage of the tempest Qui amat aut non laborat aut ipsum amat laborem Hee that loveth either laboureth not or at least hee loveth and taketh pleasure in his labours As the paines of hunters hawkers and fishers seeme not grieuous vnto them and it is the property of loue to transforme and alter a man into that he loueth These men thinke of Ionas I take it as of themselues make it their owne case thus speaking in themselues why should we cast away a man if there bee any meanes to deliuer him See what a bonde they plotte of reciprocall kindnesse one to the other Ionas to the marriners in the former verse willing to forgo his life for preservation of theirs Take mee and cast mee into the sea that it may bee quiet to you and these as earnestly labouring vvith hazard of themselues if it be possible to saue Ionas It is such an image me thinketh of that sociable and mutuall amity that turning and winding and retaling of curtesie which ought to passe betweene man and man as is worthy to leaue behinde it an heedefull observation For what were the life of man vvithout this harmony and consente of friendshippe where there is not date dabitur Givinge and taking lending and borrowing gratifying and regratifying as it were light for light changing of offices and good turnes what were it but the life of beastes vvhich as they are sundry in kindes so there is no communion betwixt them in fellow-like dueties I vvill not novve declame against the inhumanitye of men that one thinge vvhich all men knovve I vvill not so much vtter to others as holde to my selfe that by the biting of a serpent vvee loose our liues but by the biting barking breathing of a man togither with life all that wee haue perisheth The Prophet once cryed O yee heauens droppe downe righteousnesse when righteousnesse was taken vp into the cloudes and the earth voide of it we may cry for lacke of loue amongst vs O yee heauens droppe downe kindnesse and charity into our times that the vncurteous and churlish Nabals of this present generation
vvhich are not vvilling to redeeme the liues of their brethren shall I say vvith the hazarde of their owne liues no nor with the losse of their shoe-latchets with the hazarde I meane of transitory and fading commodities vvhich never are touched with the afflictions of Ioseph and though a number be greeued and pinched as if they belonged to a forreine bodie neuer vouchsafe to partake the smart with them vvith whome it is a common speech that that dieth let it die that they may knovve at length they were not borne to singe or say laugh or ioy to themselues not to eate and drinke thriue or liue to their priuate families but that others which stand in neede by very prerogatiue of mankinde haue also an interest in their succour and seruice I noted the humanity of the marriners by occasion of some circuÌ„stances before past and I woulde now haue spared you in the repetition of the same argument but that my texte spareth you not I vvere vvorthy of much blame if when my guide shewed mee the way I would purposedly forsake it neither caÌ„ I iustly make mine excuse if when the scripture taketh me by the hand biddeth me commend humanity once againe I then neglect it You may perceiue hovve vvell they affected Ionas both by the continuance and by the excesse of their paines I make it a further proofe that it is saide in the text The men rovved as if hee had saide they vvere meere straungers vnto mee I cannot say they are Grecians or Cilicians I knowe not their countries or dwelling places I knowe not their private generations and kindreds much lesse their proper names and conditions I know them no more then to be men after the name commonly belonging to all mankinde It is an vsuall manner amongst vs when we know not men by their other differences and proprieties to tearme them by that generall appellation which apperteineth equally to vs all When Paul was disposed to conceale his person as touching the visions and revelations which were sent vnto him I knovve saith he a man in Christ whether in the bodie or out of the body c. I say not that he was an Hebrewe I name no Apostle I name not Paul I knovve a man of such a man I vvill reioice of my selfe I vvill not excepte it bee of mine infirmities They asked the young man vvhose sight vvas restored Iohn 6. Hovve his eies were opened who because hee knew not Christ in the propriety either of his nature or office to be the sonne of God or the Messias that shoulde come he answered thus for himselfe The man that is called Iesus made clay and anointed mine eies Concerning whom he afterwardes bevvraieth his ignoraunce whether a sinner or no I cannot tel but one thing I know that I was blinde and now I see Is it not thinke you a vvonderfull blemish and maime to Christianity that those vvho were but men even straungers vnto Ionas aliens in countrey aliens in religion but that they beganne a litle to bee seasoned with the knowledge of the true God shoulde thus bee minded vnto him vvee that are ioyned and builte togither not onely in the frame of our common kinde but in a new building that came from heauen vvee that are men and more than men men of an other birth than vvee tooke from Adam men of a better family than our fathers house regenerate sanctified sealed by the spirite of God against the day of redemption men that are concorporate vnder one heade Iesus Christ knitte and vnited by nature grace by fleshe faith humanity Christianitie shoulde be estranged in affection Christians towards Christians protestantes towards protestants more than ever were Iewes and Samaritanes of whom we read in the gospel that they might not converse Doubtlesse there are many thinges that haue an attractiue vertue to winne and gaine the opinions of men vnto them The vnestimable vvisedome of Salomon drevve a vvoman a Queene from a farre countrey that shee might but heare and question with him The admirable learning of Origen caused vngracious and wicked Porphyrie to go froÌ„ his natiue land â—o the citty of Alexandria to see him and Mammaea the Empresse to send for him into her presence It never wanteth honor that is excellent The voice of friendship where it is firmely plight is this as Ambrose observeth in his offices Tuus sum totus I am wholy thine What difference was there betwixte Alexander Hephestion Marriage by the ordinaÌ„ce of God knoweth no other methode but composition of two it maketh one as God of one before made two by resolution The first day of marriage soleÌ„nized amongst the heathens the bride challenged of the bridegrome Vbi tu Caius ego Caia where you are master I will be mistresse But the onely load-stone attractiue vpon the earth to draw heauen and earth men angels East West Iewes Barbarians sea and lande landes and Islandes togither and to make one of two of thousands of all is religion by which they are coupled and compacted vnder the government of one Lord tied and conglutinate by the sinewes of one faith washed from their sinnes by the same laâ—er of new birth nourished by the milke of the same word feasted at the supper of the same Lambe and assumed by the same spirit of adoption to the vndoubted inheritance of one and the same kingdome And I cannot mislike their iudgement who thinke that the little knowledge of God but elementary learning which Ionas preached when he made his graue confession of the true God laide the foundation of all this kindnes which proceeded from these marriners How hath religion bin a band vnto Christendome the discordes dissensions whereof like a fire in the midst of the house consuming both timber stones haue laide more countries to the dition of the Turke than ever his bow shield could haue purchased Wee maie truely say as they in Athens sometimes we of Athens our selues haue amplified strengthned Philip our enimy It was prudeÌ„tly espied by Cortugal one of the Turkish princes in his oration perswasiue to his Lord to besiege Rhodes Christianus occasus discordijs intestinis corroboratur the fal of Christendome is set forward by civil disagreemeÌ„t In the daies of Mahomet the second they had gleaned out of Christendome I mean those polluted Saracens like scattered eares of corne neglected by the owners 200. cities 12. kingdomes 2. empires What an harvest they haue reaped since that time or rather wee reaped for them who knoweth not yet the canker runneth on fretting and eating into Christendome because the whole neglecteth the partes seeketh not to preserue them VVho is not mooved with that lamentable description which AEneas Silvius maketh of Greece in his oration against the Turkes for the composing and attoneing of Christened kingdomes O noble Greece beholde nowe thine ende thou art deade and buried If vvee seeke for
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
driue him to desperation the Sabaeans to store vp treasures of vvickednesse and to shew that stolne bread is sweet vnto them The envy and malignity of Sathan whence is it of God No. God borroweth and vseth his service I graunte but Sathan first profered it so the malice is his owne who was a murtherer from the beginning hee onely addâ—ng gouernement and moderation therevnto The furious and bloudy rapines of the other whence are they from God no. They lay in the cisternes of their owne heartes Sathan drew them forth by insâ—igation themselues let loose the streame and when it was once on flote the Lorde directed and disposed the course by his wisedome For this present I ende God is of pure eies and can beholde no vvickednesse hee hath 〈◊〉 righteousnesse to the rule and vveighed his iustice in a ballance his soule hateth and abhorreth sin I haue served with your iniquities It is a labour service thraldome vnto him more than Israell endured vnder their grievous task-masters his law to this day curseth and condemneth sin his hands haue smitten scrouged sin he hath throwne downe angels plagued men overturned cities ruinated nations and not spared his owne bowels whilst hee appeared in the similitude of sinfull flesh hee hath drowned the world vvith a floud of waters shall burne the world with a floud of fire because of sin The sentence shall stand vnmooueable as long as heaven and earth endureth tribulation anguish vpon every soule that doth evil Ievv or Gentile All adulterers murtherers idolaters sacrilegious blasphemous covetous wretches liers swearers forswearers whom the Apostle calleth dogges barking at the iustice of God making a causelesse complaint against him as if he were cause of their sins shall one day see the folly and feele the price of their vnrighteous inâ—ectation Let God therefore be true and let all men be liers let God be iust and all men sinners let God be iustified in al his iudgements and let all his accusers vanish and consume in the madnes of their heartes as the fome vpon the waters THE XIX LECTVRE Chap. 1. ver 14. For thou Lord hast done as it pleased thee THe Mariners in this reason of their petition acknowledge 2. things directly 1. the worke of God in the casting foorth of Ionas Thou Lord hast done it 2. the ground of his workes his owne will as it pleased thee A third thing is acknowledged by implication the equity iustice of that will as the warrant for their deed for thou Lord c. their meaning is not therein either to charge him with a tyraÌ„nous will quod libet licet as the manner of grievous princes is to thinke that lawfull whatsoever pleaseth them either to insimulate and accuse him of iniustice to make him actor or patrone of any their sins who dealeth in the actions of meÌ„ sometimes with open sometimes with secret but alwaies with a righteous iudgement Therefore I noted their corruption who thinke themselues excused in their most enormous and execrable sins because they fulfill the will of God in one sense not that open and revealed will which he hath given in tables published by sound of a trumpet specified by blessings cursings promises threatnings exhortations dehortations and such like wherevnto they stand strictly bound but a secret and hidden will written in another booke wrapt vp in the counsâ—iles of his owne breast which neither they intended when they did their misdeedes neither were they ever charged therewith from Gods lips Secreta Domino revelata nobis filijs nostris Secret thinges belong to the Lord revealed to vs our children 1. Quantum ad ipsos fecerunt quod Deus noluit touching their owne purpose and intendment they have done that which God would not they have transgressed his lawe with contentation of heart perhappes with gladnes it may be with greedinesse taking a solace and pleasure therein and not wishing to have done otherwise they have pursued it to the third and fourth generation from the first assault or motion of sin to consent from consent to delight from delight to custome and yet not giving over till they come to a spirit of slumber or rather a death in sin 2. Quantum ad omnipotentiam Dei nullo modo id efficere valuerunt touching the omnipotencie of God they were never abâ—e to doe it he sitteth in heaven that laugheth them to scorne he besiegeth them round about and his hand is vpon them They are not able to depart from his will more than if a ship were going from Ioppe to Tharsis as this ship was from West to East and one by walking vpon the hatches a contrary course as if he would goe from East to West from Tharsis towardes Ioppe againe might stay the motion or flight of the shippe he doth his endevour to hinder it by bending both his face and his pace backewarde but the ship is too well winged and of too huge a burthen to be resisted so those others shewe their will to frustrate and faile the will of God by committing sinne prohibited but yet they shall doe a will of his or rather his will shal be done vpon them maugre their malicious and sworne contradictions De hijs qui faciunt quae non vult facit ipse quae vult Of those that doe what he would not he doth what he would and as he commanded light to shine out of darknes so he can commaund good out of euill treasure from out the midst of drosse and commodity from the very heart of deepest wickednesse at least he will execute his iustice vpon offenders as he professeth Exod. 14. I will get me honour vpon Pharaoh and all his host for this cause he set him vp to shew his power in him and that his name might be declared to the whole earth Exod. 9. To reduce a diffused but a dangerous intricate question wherin as I then protested the warinesse of my proceeding so now I againe protest the subiection of my spirite to the spirites of prophets God forbid that I should not bee readier to learne than to teach I say to reduce it to heads I proposed vnto you the errors of some in 2. 〈◊〉 of extremities some going too far in that they make God the 〈◊〉 of sin others comming aâ— short that God doth only permit 〈◊〉 The former an error 〈◊〉 for devils than men the latter an error of humanity offending of simplicity rather then malice speaking truth of God when they acknowledge his permission of sinne but 〈…〉 who le truth because they thinke God only permitteth it both deny the godhead in effect the one destroying the goodnes and 〈◊〉 the other impairing the omnipotency providence government thereof in that they restraine it from some thinges The former of these two opinions that God is the author of sin most prodigious to coÌ„ceive though engendred in the braine I know not whether of men or devils yet is taken by
a part put for the whole And thus they make their account the first day of his passion enterrement which was the preparation of the Iewish sabbath must haue the former night set to it The second was fully exactly run out The third had the night complete and only a piece of the first day of the weeke which by the figure before named is to be holpen supplied Now I go forwardes to explicate the behavior of Ionas in the belly of the fish Therein we are to consider 1. what the history speaketh of Ionas 2. what he speaketh himselfe The words of the history testifying his demeanour are those in the head of the chapter which you haue already heard Then Ionas prayed vnto the LORDE his GOD out of the bellie of the fish and saide VVherein besides the person of Ionas needelesse to bee recited any more wee are stored vvith a cluster of many singular meditations 1. The connexion or consequution after his former misery or if you will you may note it vnder the circumstance of time Then 2. What he did how hee exercised and bestowed himselfe Hee prayed 3. To whome hee prayed and tendered his mone To the Lorde 4. Vpon what right interest or acquaintance with that Lorde because he was his God 5. From whence he directed his supplications Out of the belly of the fish 6. The tenour or manner of the songe and request hee offered vnto him And saide Thus far the history vseth her owne tongue the wordes that followe Ionas himselfe endited Many thinges haue beene mentioned before vvhereof we may vse the speech of Moses Enquire of the auncient daies which are before thee since the day that God created man vpon the earth and from one ende of heaven to the other if ever there were the like thing done as that a man should breath and liue so long a time not onely in the bowels of the waters for there Ionas also was but in the bowels of a fish vvithin those waters a prison with a double ward deeper than the prison of Ieremie wherein by his owne pitifull relation hee stacke fast in mire and was ready to perish thorough hunger and when hee was pluckte from thence it was the labour of thirtie men to drawe him vp with ropes putting ragges vnder his armes betweene the ropes and his flesh for feare of hurtinge him closer then the prison of Peter who was committed to fowre quaternions of souldiours to bee kept and the night before his death intended slept betwixte two souldiours bounde with two chaines and the keepers before the doore yea stricter then the prison of Daniell the mouth whereof was closed with a stone and sealed with the signet of the king and the signet of his princes and the keepers of the ward by nature harder to be entreated than ten times 4. quaternions of souldiours Name me a prison vnder heaven except that lake of fire brimstone which is the second death comparable vnto this wherein Ionas was concluded Yet Ionas there liveth not for a moment of time but for that cōtinuance of daies which the greate shepheard of Israell afterwards tooke thought a tearme sufficient wherby the certain vndoubted evictiō of his death might be published to the whole world But this is the wonder of wonders that not onely the body of Ionas is preserved in life liuelyhood where if he receaved any foode it was more lothsome to nature than the gall of aspes or if he drew any aire for breath it was more vnpleasaunt than the vapours of sulphur but his soule also and inwarde man was not destroyed and stifled vnder the pressure of so vnspeakable a tribulation For so it is he lieth in the belly of the fish as if he had entered into his bed-chamber cast himselfe vpon his couch recounting his former sinnes present miseries praying beleeving hoping preaching vnto himselfe the deliveraunces of God with as free a spirite as ever he preached to the children of Israell vpon dry lande He is awake in the whale that snorted in the shippe VVhat a strange thing was this O the exceeding riches of the goodnesse of God the heigth and depth whereof can never be measured that in the distresses of this kinde to vse the apostles phrases aboue measure and beyond the strength of man wherein we doubte whether wee liue or no and receaue the sentence of death within our selues that if you should aske our owne opinion we cannot say but that in nature and reason we are dead men yet God leaveth not onely a soule to the body whereby it mooveth but a soule to the soule whereby it pondereth and meditateth within it selfe Gods everlasting compassions Doubtlesse there are some afflictions that are a very death else the Apostle in the place aforesaide woulde never have spoken as he did Wee trust in God who raiseth vp the deade and hath delivered vs from so great a death and doth deliver vs and in him wee hope that yet hee vvill deliver vs. Harken to this yee faint spirites and lende a patient eare to a thrice most happy deliveraunce be strengthened yee weake handes and feeble knees receaue comforte hee hath he doth and yet he will deliver vs not onelie from the death of our bodies when wormes and rottennesse haue made their long and last pray vpon them but from the death of our mindes too when the spirit is buried vnder sorrowes and there is no creature found in heaven or earth to giue it comforte The next thing we are to enquire is what Ionas did Hee praied All thinges passe sayeth Seneca to returne againe I see no nevve thing I doe no newe A wise man of our owne to the same effect That that hath beene is and that that shal bee hath beene I haue before handled the nature and vse of prayer with as many requisite conditions to commende it as there were chosen soules in the arke of Noah You will now aske me quousque eadem how often shal we heare the same matter I would there were no neede of repetition But it is true which Elihu speaketh in Iob God speaketh once and twice and man seeth it not There is much seede sowen that miscarieth some by the high-way side some amongst thornes some otherwise many exhortations spent as vpon men that are a sleepe and when the tale is tolde they aske vvhat is the matter Therefore I aunswere your demaund as Augustine sometimes the Donatistes when hee was enforced to some iteration Let those that know it already pardon mee least I offende those that are ignorant For it is better to giue him that hath than to turne him away that hath not And if it were trueth of Homer or may be truth of any man that is formed of clay Vnus Homerus satietatem omnium effugit One Homer never cloyed any mā that red him much more it is truth that one and onely Iesus
ages were heapes of ashes and cloudes of pitch but fire and brimstone from a bottomlesse mine which burneth in the lake of death and shall never cease from burning Lastly this is that greate wine-presse of the wrath of God where the smoke of torment ascendeth for evermore and there is no rest day nor night those endlesse and vnmercifull plagues which the angels powre out of their vialles when men have given them bloude to drinke and boile in heate and gnaw their tongues for sorrowe And yet are these but shadowes and semblances which the scripture hath vsed therein to exemplifie in some sorte the calamities to come fearefull enough if there were no more to make the heart of the strongest melte and fall asunder within him as the yce against the summers sunne but that as the ioyes of heaven are vnmeasurable for their parte so concerning the paines of hell the eye hath never seene the eare not hearde the tongue not vttered the heart not conceived them sufficiently in their nature and perfection That accursed glutton in the gospell who coulde speak by experience of his vnestimable discruciatioÌ„s as Aeneas did of the troubles of Troy Et quorum pars vna fut what I haue felt and borne a parte of he giveth a warning to al his brethren in the flesh not to accounte so lightly as they doe of the tormentes of that place The flames fervour wherof were so importunate to exact their due of him that hee craved with more streams of teares thaÌ„ ever Esau sought his blessing but one drop of water to coole his tongue with could not obtaine it And what if all the rivers in the South if all the waters in the Ocean sea had bene graÌ„ted him his tongue notwithstanding would haue smarted and withered with heat stil he would haue cried in the laÌ„guage of hel It is not enough Or what if his toÌ„gue had bene eased his hart his liver his lunges his bowels his armes his legs would haue fried stil. O bitter day when not the least finger I say not of God whose hand is wholy medicinal but not of the poorest saint in heaven nor the skantest drop I say not from the waters of life but not of the waters of the brooke shal be spared to a soule to giue it comfort Which if the latest day of al the running generations of men if the great yeare which Plato dreamed of might ever end the ease were somewhat for hopes sake But it is apointed for a time times no time even when time shall be no more then shal it continue The gates are kept from egresse as the gates of paradise were warded from entrance not by the Cherubines with the blade of a sworde but by the angels of Sathan with all the instrumentes of death and the seale of Gods eternal decree set thereunto as the seale of the high priestes and rulers were set vpon the tombe-stone of Christ. The covenant of day and night shall one day bee changed The starres shall finish their race the elements melt with heat heaven and earth be renued sommer and winter have an end but the plagues of the prisoners in hell shall never be released If you aske the cause why I enter so large and vngratefull a discourse of hel vpon so smal an offer in my text as some may conceive I will not dissemble it Some may be deceived by the translation impropriety and abuse of words For because they heare the name of hell alleadged and applied to the present tribulations of this life they are induced thereby to thinke that there is no other hell nor sorer vexations elswhere to be sustained as some on the other side hearing the rest of God to be called by name of Ierusalem that is aboue the wals foundations wherof are saphires carbuncles c. take it to be no more thaÌ„ IerusaleÌ„ in Palestina or Venice in Italy or any the like glorious and sumptuous cittie vpon the face of the earth and therefore dispose themselues with so much the colder affection to the attainment of it Some haue taught and commaunded their tongues to speake a lye to say that there is no hel for I caÌ„not thinke that ever they shal commaÌ„d their harts to deny it as Tully spake of Metrodorus an atheist of his time I never sawe any man that more feared those â—hings which he said were not to be feared I meane death the gods so I wil never perswade my selfe but the atheists of our times hartilie feare that which they are content to say they feare not Now lest these sleepy adders should passe their time in a dreame or rather in a lethargy no man awaking theÌ„ vp from their carelesse supine opinions wherwith they enchant their soules infect others Let not the watchman hold his peace least they die in their sins for waÌ„t of warning let the truÌ„pet of iudgmeÌ„t ofteÌ„ be blowne vnto theÌ„ let it be published in their eares 7· times as the rams-horns 7 times souÌ„ded about the wals of Iericho that their ruine downfal is at hand that hel gapeth for theÌ„ that God hath ordained long since their impious blasphemous spirites to immortal malediction Of others that is true which God complaineth in Esay Let mercy be shewed to the wicked yet he wil not learne righteousnes Preach honor glory peace a garlaÌ„d of rightousnes an vncorruptible crowne fruit of the tree of life sight of the face of God following the laÌ„be fellowship with angels saintes the congregatioÌ„ of first-borne new names and white garments pleasures at the right hand of God and fulnes of ioy in his presence for evermore they are as obstinately bent vnmovably setled against these blessings of God as Daniel against the hire of Balthazar keepe thy rewardes to thy selfe and giue thy giftes to an other They are not wonne nor enarmoured with the expectation of good thinges and the revelation of the sons of God which the whole creature longeth groneth for savoureth no more vnto them than a boxe of putrified ointment What is there no way to quicken put life into them yes If the blessings of sixe Levites vpon mount Garizzim will not mooue them let them heare the cursing of sixe others vpon mount Ebal if they take no pleasure in the beautie of Sion let the thundering lightning of Sinai fire to the midst of heaven mistes cloudes smoke ascending like the smoke of a fornace the exceeding lowde sounde of a trumpet put them in feare make them beleeue that there is a God of iudgment if the spirit of gentlenes take no place shake the rod over them as the Apostle speaketh Giue theÌ„ mourning for ioy ashes for beauty the spirit of heavines for the oile of gladnes a rent insteed of a girdle teare I say not their garments but their hearts a sunder pull their bodies
He roared then for Lazarus whom he loved and for Martha's sake and for other of the Iewes that were there abouts But afterwardes in his owne cause when not onely his soule was vexed vnto death and vexation helde it in on every side but when he cried with a great voice My God my God why hast thou forsaken mee and crying againe with a great voice gaue vp the ghost Therefore the Apostle speaking of the daies of his flesh and that fruite of his lippes and spirite which wee are now in hande with thought it not sufficient to make mention of his praiers and supplications nor of his teares which watered his blessed plantes nor of a crie alone weakely sent forth but of a stronge cry which if heaven were brasse were able to breake through it So it is saide of the â—pirite of God who helpeth our infirmities that because wee know not our selues what to aske as wee ought to doe hee maketh request in our names with grones not to bee expressed Ipse inducitur gemens qui gementes facit hee that putteth groninge into vs is brought in groninge himselfe The voice of the 〈◊〉 is hearde in our lande the groninge of this turtle doue is heard within our bosome Vox quidâ—m gementinon caâ—enti similis a voice in truth as of one that mourneth and that siâ—geth not Thus the example of the glorious Lorde of life who mourned vnspeakably not for the sinnes of his owne person but of the sonnes and daughters of Ierusalem who led the way before vs in water and bloud not in water alone but in water and bloude both who with his bleeding teares shewed vs the right forme of faithfull supplications this very example biddeth vs crie in our prayers The helpe and assistance of the blessed spirit of God groning as vnmeasurably on the other side not for his owne necessities but for ours his wretched creatures and clientes not of infirmitye in himselfe but of compassion towards vs whome wee continually greeue and no way so much as for want of our greefe and repentance biddeth vs cry The dreadfuâ—l maiestye of the sacred LORDE of hostes whome wee stande before the roialty of his nature sublimity of his place dominion over men and angelles who with the spirit of his mouth is able to consume ouâ— both bodies and spirites biddeth vs cry The view of our wretched mortalitye as Adam and Eue when they sawe their nakednesse fled Miriam when her leprousy sheee was ashamed after mortality exceedingly mortall the view of our sinne exceedingly sinfull that wee are not worthy to cast vp our eies towards the seate of God and after our sinne our misery exceedinglye miserable that the prophet was amased in himselfe to see either man or the sonne of man so kindelye visited biddeth vs crye Lastlye the hope and expectation of successe vnlesse wee will sowe and not reape plant vines and not drinke the wine thereof powre out many prayers and not bee hearde the delicacie and tendeâ—nesse of the eares of God which must bee wisely entreated and the precious favour of his countenance which must be carefully sought bid vs cry Let vs not thinke that the sounde and noise of our lippes as the ringing of basons or vocall modulation without cordiall and inward meditation can procvre vs audience Valentiores voces apud secretissimas dei aures â—on faciunt verba seddesiâ—â—ria The most effectuall speech in the secret eares of God commeth not from wordes but from desires He that heaâ—eth without eares can interpret our praiers without our tongues He that saw and fansied Nathaniel vnder the figtree before he was called saw and sanctified Iohn Baptist in his mothers wombe before he came forth he seeth and blesseth our praiers fervently conceaved in the bosome of our conscience before they be vttered but if they want devotion they shall be answered by God as the praiers of those idolators in Ezech. though they cry in mine eares with a lowde voice yet will I not heare them And he hearde me The Hebrew saith he answered me which doth better expresse the mercy of God towards Ionas than if it had bene barely pronounced that he heard Ionas For a man may heare when he doth not answere as Christ heard the false witnesses when the priests asked him answerest thou nothing tâ—cuit he held his peace And likewise he heard Pilate wheÌ„ vpon the accusatioÌ„ of the priests he askt him answerest thou nothing yet he answered not so as Pilate mervailed at his silence David in the 18. Psal. confesseth of his enemies that they cried but there was none to save them even vnto the Lorde but he answered them not Now this answere of God wherof he speaketh is not a verbal answere sharpt of words but a reall substantiall satisfaction and graunt directly fitly applied as answeres should be to questions so this to fulfill the minde desire of Ionas For as be heard the heavens Osee 2. not that the heaveÌ„s spake or he listened the heavens the earth the earth the corne oile wine the corne oile wine Israel not by speech but by actuall performaÌ„ce of some thing which they wanted he the heaveÌ„s by giving vertuous dispositioÌ„ vnto theÌ„ they the earth by their happy influeÌ„ce the earth her fruits by yelding theÌ„ iuice these Israel by ministring their abuÌ„daÌ„ce so doth he answer Ionas here by grauÌ„ting his petition For as to answer a questioÌ„ is not to render speech for speâ—h aloÌ„e but if ther be scruple or vncerteinty in the matter proposed to resolve it so to answere a suite is to ease the hart satisfy the expectatioÌ„ of him that teÌ„dred it In this case Pub. Piso a rhetoriciaÌ„ in Rome was abused by his servaÌ„t who to avoide molestatioÌ„ had given his servants a charge to aunswere his demandes briefly directlye without any further additions It fell out that he provided a supper for Clodius the generall whome he long lookt often sent for at the howre â—et Clodius came not At leÌ„gth he asked his man didst thou bid Clodius I bad him Why commeth he not he refused How chanceth thou toldst me not so much because you demaÌ„ded it not Plutarke in the same booke where hee reporteth that tale maketh three sortes of aunswerers For some giue an aunswer of necessity some of humanity others of superfluity The first if you aske whether Socrates bee within telleth you faintly and vnwillingly he is not within perhappes hee aunswereth by a Laconisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not The second with more curtesie and to the sufficient measure of the demaund willing to instruct the ignorant hee is not within but in such a place at the exchange The third running over with loquaâ— city knoweth no ende of speaking hee is not within but at the exchange waiting for straungers out of Ionia in vvhose behalfe Alcibiades hath written from Miletum c. The aunsweres
adulterie and other faultes having either nature or custome on their side are lesse odious to men though not lesse haynous in their kindes But name an vngratefull person and vvithout naming any more vvee all detest him as a prodigious vnnaturall noveltie violating the communion and nature of mankinde I conclude It is a good thing to praise the Lord to sing vnto the name of the most high to declare his loving kindnesse in the morning and his trueth in the nighte season It is good touching the actioÌ„ it selfe For it is better to blesse theÌ„ to curse and to giue thankes then to giue out a voice of grudgings It is good in respect of the matter and obiect that so glorious renowned a God vouchsafeth to be magnified by our polluted lippes the honor returneth vpon our selues It is good because of the retribution For Cessaâ— decursus gratiarum vbi non fuerit recursus the course and descent of the graces of God ceaseth and the spring is dried vp where there is not a recourse and tide of our thankefulnesse Wherefore let not so good an exercise bee a burthen and griefe to good soules Let the vnrighteous vanish away in their gracelesse ingratitude and become as the dunge of the earth Let them forget the God of heaven that the God of heaven may also forget them But let the righteous alwaies reioyce in the Lord for it becommeth well the iust to be thankefull Earely and late let vs blesse his holy name though not with Lutes and Harpes and instrumentes of ten stringes yet with the best members and instrumentes we haue bodies and spirits which the fingers of God haue harmonically composed and ioined togither and the ioy of the holy ghost hath melodiously tuned for this purpose Let vs never turne our backes to the temple of the Lord nor our faces from the mercy-seate Let vs not take without giving as vnprofitable ground drinketh devoureth seed without restoring Let vs neither eate nor drinke nay I will more say let vs neither hunger nor thirst without this condiment to it The Lorde be praised Let the frontlets betweene our eies the bracelets vpon our armes the gards vpon our garments be thankes Whatsoever we receiue to vse or enioy let vs write that posie and epiphoneme of Zachary vpon it Grace grace vnto it for all is grace Let vs learne the song of the blessed before hand that hereafter we may be able to sing it with more perfection Praise honor and glory be vnto him that sitteth vpon the throne and to the Lambe Paul is ours Apollos is ours Cephas is ours the worlde ours children friendes fieldes vineyardes health wealth all things ours but we are Christes and Christ Gods there is the fountaine thence they come all thither they all returne He is α and ω first and last authour and finisher giver and receiver his holie name be blessed for ever and ever Amen THE XXVI LECTVRE Chap. 2. verse 3. and 4. For thou hadst cast mee into the bottome in the middest of the sea and the flowdes compassed mee about all thy surges and all thy waues passed over me Then I said I am cast away out of thy sight c. IMAGINE the songe of Ionas to consist of three partes a proposition narration and a conclusion and the proposition alreadye to bee past in the seconde verse summarilye abridging the beginning proceeding and ending of the matter in hande that is the perill praier and deliveraunce of Ionas The narration nowe followeth to the eighth and ninth wherein hee concludeth so that all that lyeth betweene the seconde and those maketh but for exornation for both his daunger is more amplie described and his praiers often mentioned and a frequent hope of his deliveraunce ingested And it is well worthy your considering that as musicke consisteth of acutum and grave high and lovve sharpe and flatte so this song of Sion which Ionas singeth in a strange lande vvith a far heavier hearte then ever Israell sange by the rivers of Babylon is mixte and compounded of two kindes of soundes For on the one side are daungers terrours desperations and deiections of minde often hearde but on the other the sweetest comfortes and ioyes of the holy Ghost that coulde be conceived First in the third verse Thou hadst cast mee into the bottome of the sea with many exaggerations to declare his feare But in the fourth Yet vvill I looke againe to thy holy temple Againe in the fifth The waters compassed mee aboute vnto the soule c. But in the sixte Yet haste thou broughte vp my life from the pitte O LORDE my God Lastly in the seventh My soule fainted vvithin mee yet I remembred the LORDE and my praier came vnto thee into thine holie temple Invicem cedunt dolor voluptas sovver and sweete mourninge and ioy trouble and peace come by courses and successions There is no weeding vp of these tares no remooving of these griefes and annoyaunces from the life of man This is the state and condition of our present pilgrimage as of a fielde vvherein there is vvheate and darnell they must of necessitye grovve togither till the harvest when it shall be saide priora transierunt the former thinges are past sorrovve and sickenesse dreade and death haue nowe their ende The eveninge and the morning are but one day Barnardes allusion to that place of Genesis is the interpretation of the Psalme heavinesse maye bee in the evening but ioye commeth in the morninge VVee beare foorth our seede vvith teares vvee shall bringe home the sheaves in our bosome vvith ioye The Sonne of GOD hath beene entertayned in this life at one time vvith Benedictus blessed is hee that commeth in the name of the LORDE at an other vvith crucifige crucifie him Iohn Baptist at one time is reverenced and hearde gladlie at an other beheaded Not to speake of the heade or members aparte the vvhole bodye cryeth in the Canticles I am blacke O yee daughters of Ierusalem but comelye Nigra vestro formosa divino Angelicó que iudicio blacke in the iudgemente of menne faire in the sighte of GOD and Angelles nigra foris sed intùs formosa blacke without by reason of the miseries and deformities of this life but invvardelye beautifull vvith a godlye presumption and hope of my blisse to come One generation passeth and an other succeedeth saieth Ecclesiastes the sunne govveth downe and the sunne dravveth to the place of his rising againe the vvinde goeth to the South and compasseth tovvardes the North and returneth by the same circuite and though all times differ yet they differ not in this that they are all subiecte to varâ—atitions And as a discorde in musicke giveth a grace and commendation to the song so these discordes and iarres in our life keeping their alternatioÌ„ make our pleasures more welcome when they come That Christians should well digest them there is some better cause by reason of their faith
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
lefte the cofferer and treasurer of the soule to remember the Lorde with how came this gift of memory to a soule so taken and possest that as Orbilius a Grammarian in Rome forgot not onely the letters of the booke but his owne name so this is even deade and buried vnder it selfe and hath forgotten to thinke a thought and laide aside all her accustomed heavenly meditations Ionas without question had never remembred the Lorde vnlesse the Lorde had first remembred him Bernarde vpon the wordes of the Canticles I sought him in the night season Every soule amongst you saith he that seâ—keth the Lorde that it turne not a great blessing into a greate mischiefe let her knovve that shee is prevented by the Lorde and that shee is first sought before shee can seeke For then are our greatest felicities changed into our greatest woes when being made glorious by the graces of God wee vse his giftes as if they were not given and ascribe not the glory of them to his holy name Who hath first loved him Giue mee a man that ever loved GOD and was not first beloved and enabled therevnto it shal bee highly recompensed vnto him But it is most cerâ—aine that hee loued vs vvhen vvee were his enimies and when we had not existence or being I say more when wee made resistaunce to his kindenesse Wee can promise no more in this heavenlesse race and exercise of Christianity than the Prophet doeth in the Psalme I will runne the waies of thy commaundementes when thou hast set my hearte at liberty Wilt thou runne with thy feete before thy heart be prepared or canst thou run with thy hart before God hath enlarged it or canst thou runne the way without the way which is Iesus Christ a vvay that thou canst not see till thine eies bee opened and illightened or wilt thou runne the way of Gods commaundements when thou canst not discerne the commaundementes of God from the motions and fansies of thine owne minde not so But when the Lorde shall haue set thine heart at liberty then runne when the LORDE hath quickened and rubbed vp thy memory then remember him Otherwise without that helpe wee lye lame and impotent as the creeple at the poole of Bethesda all the daies and yeares of our life are spent like his without ease of our infirmities and the vertue of the waters of life as of those in the poole are by others caught from vs. Ierome translateth the wordes with some little difference from others I remembred the Lorde That my praier might come into his holy temple So his praier came vnto the Lorde by meanes of his praier for that remembring of the Lorde was his praier But whence came that former praier that made way for the later Fulgentius in an epistle to Theodorus a senatour laying a sure foundation and axiome to the rest of his speech would haue all that we doe or enioy ascribed to the grace of God Next that the helpe and assistance of that grace must be craved of God Thirdly that the craving of his grace is also it selfe the worke of grace For first it beginneth to bee powred into vs that it may afterwardes beginne to be begged by vs. As vnlesse the light of the aire first goe into our eies our eies though made to see yet see nothing Fourthly vve cannot aske hee saith vnlesse wee haue a will to aske and what wil is there if God worke it not Lastly hee counselleth all men diligently to converse in the scriptures vvherein they shall finde the grace of God both preventing them in such sort that when they are downe they may rise vp and accompanying them to hold them in their right course and following them till they come to these heavenly beatitudes And as he accounteth it a detestable pride of the hart of man to do that which God in man condemneth he meaneth sinning so much more detestable that when a man doth attribute to himselfe the giftes of God Thus much by the iust occasion of my texte because hee saide when his soule fainted vvithin him yet he remembred the LORD which I say againe hee coulde never haue done his reason knowledge will memorie all being past excepte the Lorde had first remembred him After his feare againe his hope I remembred the Lorde and my praier came vnto thee into thine holy temple The particulars are quickely had after that fainting and fit of his soule 1. what hee did hee remembred 2. whome hee remembred the Lorde All the rest serveth for explication As namely 3. how he remembred him by praier For it seemeth that not only his memory but al the faculties and affections of his soule were set on worke by him 4. How his praier sped It was not stopped by the way but came vnto the Lorde and did the part of a trustie embassadour 5. It is not amisse to know that every soule is the Lordes the soule of the father and the soule of the childe are his and that the promises are made not only to Abraham but to his seede after him and to all of that seede in particular for hee is neither multiplied with multitudes nor scanted with paucities so caring for one that hee omitteth not the care of many so for many that he ceaseth not to care for one and therefore the praier heere sent was peculiarly his owne as of a person accepted chosen vnto the Lord my praier 6. The faithfull coniunction of his soule with God which the Apostrophe and suddaine change of the speech causeth me to note For now he speaketh not to vs or to his owne spirit as before I remembred the Lorde but vnto the Lorde himselfe laying his mouth to those pure vndefiled eares my praier came vnto thee 7. The place wherein it was presented vnto him into thine holy temple which either he meaneth of heaven the pallace and basilicke of the great king or of the temple of Ierusalem which all the children of God in those dayes had respect vnto So Daniell though he prayed in Babylon yet opened hee the windowes of his chamber towardes Ierusalem And Salomon made request at the dedication of the temple that if ever his people in the time of famine battaile captivity or any the like tribulation shoulde pray towardes that citty and towardes that house of praier the Lord that sate in heaven would vouchsafe to heare them Though not sure of the place yet this I am sure of that whither soever of the two be spoken of the holy Lorde hath dedicated it to holinesse and called it by the name of an holy temple setting thereby a barre about it as hee did aboute the mounte to keepe out beastes and brutish men For as his temple vpon the earth none should so that other more sacred and secret that is in heaven none shall ever enter into that is vnholy and vncleane To draw these scattered braunches home to their roote againe the
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
place to this auditory and would singe vpon earth as the Angels sange from heaven glorye bee to God and peace to men then no men better pleasing But you will not suffer vs to thinke the thoughts of peace When we say wee will meditate of mercy we are presētly interrupted called to a songue of iudgment These latter and last daies full of the ripest and last sins which no posterity shal be able to adde vnto so drunken and drowned in viciousnes that as in a plague we marvaile not so much at those that die as at those that escape so in this generall infection of sinne not at the vilenes of the most but that any almost is innocent giue vs no rest from bitter speakings And to giue you one reason for many we are fearfully afraide if we take not that wise advertisement that the Apostle gaue in the Epistle to the Coloss. Say to Archippus take heed to the ministery that thou hast receaved in the Lord that thou fulfill it Paul wrote it to the Collossians and the Collossians must doe it by word of mouth to Archippus and they all to vs all as many as are in the office of Archippus write speake proclaime and least it might be forgotten set it in the end of many precepts and advise it by way of post-script Take heede looke vnto it giue good and carefull regard haue your eies in your heades and your hearts in your eie liddes it is a worke not a play a burthen nor an honour a service not a vacancy and you haue receaved it in him that will require it talent vse principall and interest giue you the fulnes of wrath if you doe it to halfes and not perfitely fulfill it THE XXXII LECTVRE Chap. 3. vers 3. So Ionas arose and went to Niniveh accordinge to the word of the Lord. Now Niniveh was a great and excellent cittie of three daies iourney THE first part of the Chapter wherein the commission of Ionas is renewed vnto him wee haue already absolved and are now to proceede to the execution thereof which was the 2. generall branche Wherin hee so warily behaveth himselfe havinge bought his experience with cost that hee departeth not an haires breadth from his directions perfined Beeing bidden to arise hee ariseth to goe hee goeth not now to Tharsis as before but to Niniveh to proclaime hee proclaimeth not the fansies or supposalles of his owne heade but the preachinge no doubt which the Lorde bade him because it is saide according to the worde of the Lorde As for that which is added or rather interposed and by a parenthesis conveyed into the rest of the greatnesse of Niniveh it maketh the rather for the commendation of his duetie that failed not in so large a province and the faith of that people who were so presently reformed I will followe the card that Ionas doth As hee went to Niniveh and preached according to the worde of the Lorde so because the same word of the Lorde againe repeated in my text tieth mee to a rememoration of the same particulars which erst I haue delivered let it not offend your eares that I passe not by them without some further explication The present occurrents are 1. his readines and speede to obey the calling of the Lord So Ionas arose 2. his running to the marke proposed not out of the waie and went to Niniveh 3. his walking by line and levell according to the worde of the Lorde 4. a caution or watchworde cast forth by the holy ghost concerning the greatenesse of of the cittie as if it were plainely saide Bee carefull not to forget the compasse of Niniveh If you thinke on that in the course of this story you will easily graunte that the service of my prophet was the more laudable in persisting and the conversion of the inhabitantes in taking so short a time They spake of the Lacedaemonians in former times a people in defence of their right most prodigall of their liues and quicke to encounter any daunger That it was a shame for any man to fly from the battaile but for a Lacedaemonian even to pawse and deliberate vpon it Ionas beinge willed to Arise and goe to Niniveh is now so far from flyinge the face of the Lorde that as if his eare were pulled and his soule goaded with that worde hee taketh the first handsell of time to begin his worke So truely was it said by Esaie in the 40. of his prophecie They that waite vpon the Lorde shall renue their strength they shall lifte vp their winges as the Eagles they shall runne and not bee wearie and they shall walke and not fainte Ionas was quicke enough before when hee highed himselfe to Tharsis with more hast then good speede as the wicked and disobedient haue wings vpon their heeles to beare them to destruction their feete are swifte to shedde bloude and they runne with more alacritie to death then others to life but hee wanted that encouragement which Esay speaketh of he waited not vpon the will of the Lord neither had hee the testimony of a good conscience and therefore was soone weary of that vnhappy race Now he ariseth with a better will and feeleth agilitie put into his bones which before he was not acquainted with The word implieth many times such hast as admitteth no dalliance The Iewes in the 2. of Nehemias havinge hearde of the goodnesse of their God vpon them and the wordes of the king for the repairing of Ierusalem presently made aunswere to the speech of Nehemias let vs rise and build Let vs not loose so good an opportunity nor giue advātage to our enemies by protraction of time And it followeth immediately vpon that accorde of theirs So they strengthned their hand to good The latter expoundeth the former Let vs rise and builde that is let vs strengthen our handes and hartily addresse our seues to dispatch this busines Afterwardes when their adversaries reproched thē and charged them with rebellinge against the king Nehemias aunswered the God of heaven vvill prosper vs and vnder the warrant of his protections we his servantes will rise and builde that is we will not be removed from our worke vvith all your threatnings and discountenancings Then arose Eliashib the high priest with his brethren the priests they built the sheep-gate c. And surely if you consider the order and manner of their building how they flanked one the other in the worke some setting thēselues to the sheepgate some to the fishport some to the gate of the olde fishpoole others to the valley gate these next vnto those and all in their apointed wardes and stations and I doubt not but every man except the greate ones of the Tekoites who put not their neckes to the worke as earnest as Baruch was of vvhome it is saide that he killed and fired himselfe in the doing of his taske for they watched in the nighte time and
vndone both gentlemen meane men in our country so much broughte some to shame as their backe bellie pride and profusion What means shall we vse to crush these vipers amongst you declaiming will not serue Denouncing of the iudgements of God we haue found vnprofitable by over-long experience Haue we not beaten your eares I mistake the aire the winde a thousand times vvith faithfull earnest detection of these monsters pride prodigality strangenes of apparell excesse of meates drinkes and haue we not gained thereby as if we had preached but fables Niniveh is fallen long since because shee returned to that wallowing which here shee repented her of But Niniveh shal rise againe and stand vpright against vs and condemne vs face to face for shee repented in hunger and thirst we in satiety gluttony surfetting drunkennes for either we never repente at all or these are the stomakes which we bring in repentance And Niniveh repented in sacke-cloth and ashes stuffe of the coursest woofe and workemanship and of the simplest fashion that their wits coulde invent we in our silkes and velvets of French Italian Iewish Turkish Barbarian hellish devises for either vve never repent at all or these are the guises and shewes we bring in repentance These these are the stomakes we goe with I say not to our beddes to stretch our selues and to take our ease till we haue gotten our appetites againe and these are the weeds we carry I say not to the theatres to bee stared vpon nor to the kings court where soft raiment is more tolerable to be worne But vvith these stomakes and these weedes we goe to the temple of the Lorde his house of praying and preaching and as boldly present our selues therewith as if the favour of God were sonest wonne by such intemperancies Whither we be a people defiled and corrupted as these in Niniveh were vvee are not so shamelesse to dissemble and whither prophets haue beene amongst vs as Ionas was in Niniveh let their wearied tongues and sorrowfull soules for their lost labour witnes an other day whither the iudgementes of God some we haue already felt and some wee haue cause to feare though not so grievous as they did we neede none other messengers to report then our eies standing in our heades and beholding some parte of them accomplished And lastly we would thinke it a great wrong vnto vs to be chardged with vnbeleefe Wee say wee beleeue God as frankely and confidently as ever the men of Niniveh did Thus far wee will be equall with Niniveh But shewe me your faith by your workes as they did in Niniveh If your sinnes haue deserved a iudgement and iudgement hath beene sounded by prophetes besides the preaching of experience and prophets you say are beleeved because you receiue them as those that speake in the name of the Lord I say againe shew me your faith by your workes as that citie did When did you fast I name not bread and water but from superfluous sustenance VVhen did you pull one dish from your tables or one morsell from your bowels Nay doe you not daily adde and invent for pleasure even till the creatures of God which die for your liues cry out vpon you we desire not to bee spared but not to bee abused vvee refuse not to serue your necessitie but your riot kill to eate but to eate deliciouslie and intemperately kill vs not Or when did you chandge one sute or thred of your rayment in signe of suppliant and contrite spirites shall I say by proclamation no nor by the secret and single decree of any private heart Or from the greatest to the least No. For greatnesse will not stoupe but at greater iudgementes The Lorde doth bruise but the heele of the body when the poore are smitten vnlesse he reach the head the rich and mighty amongst vs feele it not Brethren there must be some ende of these things our eating and drinking not to liue but as if wee woulde die with fulnesse and wearing of pride like a chaine to our neckes and a mantle to our whole bodies or if Moses and Samuell vvere amongst vs they woulde be weary of their preaching Yea there must be some ende or if Moses and Samuell vvithall the angels in heaven vvere amongst vs to bestowe both their preachings and praiers that we might be saved they should saue but their owne soules and neither vs nor our sonnes and daughters This is an yeare of temptation whereof I maie saye as Moses did in Deuteronomie of a straunge prophet Tâ—ntat vos dominus vester The LORDE your God prooveth you whither you loue him or no vvhither you can bee contente for his sake to leaue superfluities a while and to lay aside vanitie and converte your heartes and handes to the workes of mercie In the timeliest time of your harvest hee covered the heavens with a sacke to teach you the way to sacke-cloath and sent leanenesse vpon the earth to teach you frugalitie and thriftinesse in the vse of his blessinges Manie the poorer of our lande vvoulde bee glad vvith the disciples of Christ to rubbe an eare of corne betweene their handes for reliefe of their hunger if they coulde come by it Their bowels sounde like shaumes for vvante of foode and their teeth are cleane vvhen your barnes and garners are filled to the toppe your presses runne over and your bellies are satisfied vvith more then the flower of vvheat O take somewhat from your bellies and backes if you haue any loue to that hidden Manna the meate that perisheth not the fruites of the tree of life in the middest of the paradise of God if any desire to those vvhite garmentes washt in the bloud of Christ and rather to shine hereafter as the starres in the firmament then as glo-wormes vpon the earth in this present life take from your bellies and backes both in regard of your owne soules to witnesse humility and sobriety before God and man and for your poore brethren sake that they may bee fedde and clothed It is Christ that hungreth and Christ that must satisfie you Christ that craveth and Christ that must give vnto you Christ that lieth at your gates and Christ that must advaunce you to glorie Hee is the advocate to the poore and the iudge of the rich hee hath the sentence of blessing and cursing in his mouth and to those that are plentifull givers he shall render a plentifull recompence THE XXXV LECTVRE Chap. 3. ver 6. For word came vnto the king of Niniveh and he rose from his throne c. THE first of those fiue verses vvherein the repentaunce of Niniveh is laide downe is nothing else I told you but a generall comprehension of that which is afterwarde repeated and repolished with more particular declaration Therein they lay their foundation low and sure for the first stone of their building that beareth vp al the rest is faith plainly and expressely mentioned which if
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 blessed Virgin from sinne maketh a double kinde of dubitation one of infidelity another of admiration and discussion hovv can this thing be for it is not doubted by any man but the Virgin there doubted and Augustine so expoundeth the svvorde that shoulde pearse through her soule Luke the seconde so may I vvith better reason make a double kinde of infidelity one of abnegation deniall renouncement the other of wrastling combate contention which hath not yet subdued the adversarie force nor gotten the vpper hande I never knew the soule of any man no not of the sonne of man or rather of rhe sonne of woman though anointed with the oile of gladnesse and spirituall comforte aboue all his fellowes I never knew the soule so happily garded with the strength and munition of God that it coulde escape these fightes and terrours of conscience whereof I speake Looke vpon Abraham the father of the faithfull distrusting the providence of God as vnable to defend him his wife from Pharaoh and Abimelech vnlesse he committed an vntruth vpon Moses when hee was called from Egypt Gedeon when the Angell appeared vnto him at the threshing floore Samuell when he was willed to anoint David and he feared the malice of Saul Elias when he hid himselfe and needes would haue died in haste because of the theatnings of Iezabell vpon Mary and Zachary who asked as doubtfull a question as the Ninivites here did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon all the Apostles of Christ whom hee often vpbraied with little faith and no faith and Christ the head of his Apostles whē he died vpon the crosse with such passionate outcrying as if all the mercies of God had died with him And this is the lot of all the members of Christ thus they totter and and reele in their soules though the foundation of the Lord standeth sure and hath this seale vpon it the Lorde knoweth who are his I will more say they are the happiest soules and dearest vnto God that are so tried they are as the best gold which hath beene purified in the fire seven times and the LORDE will heape comfortes and ioies seven-folde into their bosomes The certainety of election and grace and our speciall assurance of the mercy of God is mightily oppugned by the adversaries I vvill say for this time no more than what note Catharinus gaue of the decree made against it by the last Councell of Trent hee was Archbishop of Minoria inwarde with the Popes of Rome and himselfe in person present at that Councell Besides his owne private opinion declared at large against Dominicus of Soto confessour to Charles the fifte that a man may bee certaine of his salvation by that assurance which although it be not equall to to the catholique faith yet it is true faith and that by the common lawe namely by that testimony vvhich the spirite giveth vnto our spirites that wee are the sonnes of GOD hee further telleth vs that both the Presidentes of that Synode one of them afterwarde Iulius the thirde did protest that the question did not seeme vnto them sufficiently discussed to decide any thing and that the Synode it selfe twise declared that the definition thereof vvas to bee omitted and put of to another time lastlie that the title thereof did abundantly manifest asmuch the tenour wherof was against the vaine confidence of heritiques not against the certainty of salvation in sounde and sober beleevers Vaine confidence of heretiques Vaine without probability And in heretiques not holdinge the trueth of doctrine Who ever allowed it But is it vaine confidence which is grounded vpon the promises of God watered by the bloud of Christ sealed by sacramentes testified by the spirit and assertained by the fruites of charity and obedience that vaine confidence where and in whome soever we finde we call by no milder names than the Rhemist commenters doe damnable false illusion vnhappy security presumption faithlesse perswasion and not the faith of Apostles but the faith of devilles Against such wee shut vp the bowelles of charitye the bosome of the church the cōmunion of her treasure and dowry which are the merites of Christ and as far forth as the keyes are committed vnto vs the gates of everlasting life Against such wee say not with the Psalme Reioyce and tremble but tremble without reioycing nor with the Apostle 2. Philip. Worke out your salvation with feare trembling but tremble and feare without any hope of salvation We vse nothinge but fretters and corrosives against such to make them smart be not high minded but feare and hee that seemeth to stande in his owne conceipt let him take heede that hee fall not Wee will sooner cast pearles to swine and bread to whelpes than salvation to such men who howsoever they live having no testimony of a good conscience vaunting of hope without the love of God despighting the good spirit of grace treading the bloud of the new testament vnder their feete turning grace into wantonnes and vsing the liberty of the gospell for a cloke of maliciousnesse yet say they are sure to bee saved by the mercy of God Thus far wee both agree but from the assurance of salvation wisely and substantially held neither the learning of our adversaries nor the cunning of devilles shall ever bee able to drawe vs. Wee will saye with Antonius Marinarius in the Counsell before alleadged If heaven fall if the earth vanishe avvay if the whole worlde runne headlonge I vvill looke to the goodnesse of God and stande vpright and if an Angell from heaven shall labour to perswade mee otherwise I will say Anathema vnto him O happy confidence of a christian heart If an honest vertuous man saith Cyprian should promise thee any thing thou wouldest give credit vnto him now when God speaketh with thee promiseth thee immortality doest thou waver in thy mind 〈◊〉 thou so faithles to distrust him this is not to know God at all this is to offend Christ the maister of beleevers with the sinne of vnbeleefe This is to be plāted in the church that is in the house of faith without faith Steuen saw the heavens open vnto him cōmended his spirit vnto God though as his body was overwhelmed with stones so were his eares with contumelies as many stones of temptation were cast by the devill against his conscience For where shoulde the weake haue safty and security but in the wounds of their saviour the mightier he is to saue me the more carelesse I dwell there the worlde rageth the bodye overbeareth the devell lyeth in waite yet I fall not because I am founded vpon a sure rocke I haue sinned a huge sinnne my conscience is troubled but it shall not bee dismaide for I vvill remember the vvoundes of the Lorde VVhat is so deadlye thae may not bee cured by the death of Christ therefore if I call but to minde hovve soveraigne and effectuall a medicine his
of liberty epicurisme sensualitie that we plucke vp good vvorkes as weedes by the rootes and cast them foorth of the doores as the children of the bondwomaÌ„ not worthy to inherite with the free-borne We never said that faith without workes barren and empty of her fruits iustified an vnrighteous soule but that faith so qualified doth notwithstanding iustifie without those workes this we mainetaine against men and angels so we remooue not workes from faith but workes from iustifying Still they followe their mistresse but in remission of sinnes and cloathing the sinner with the iustice of God therein they giue her the place and put the burthen of that worke vpon her shoulders Let Bilha the handmaide supply the defectes of Rahell and beare children vnto Iacob but let her ever remember that Rahel is aboue her and singular in some respect And let not Ioseph forget though he ride in the second chariot of Egypt be the next man to the king yet that the king hath reserved the throne to himselfe Shall I yet teach you by a more sensible and familiar demonstration Bethulia is in danger of Holofernes the terrour of the East as we of the iustice of God and as the strength of Bethulia was thought too weake to encounter him so all our obedience to the law of God is weake and vnsufficient to defende vs. Iudith vndertaketh for the people of her city faith for vs Iudith goeth accompanied with her handmaides faith with her works and though the eies of her handmaid were ever towards her Lady to carry the scrippe c. yet in performing that act of deliverance Iudith is alone her maide standing and waiting at the dore and not so much as setting her foot within the chamber So although our loue and obedience bee as attendant to faith as ever that servant was to Iudith yet in performing this mighty act of deliverance acquiting the conscience froÌ„ the curse of the law pacifying the anger of God and presenting vs blamelesse before his holy eies al which standeth in the apprehension of the merites of Christ and a stedfast perswasion that he hath assumed for vs faith is wholely and solely alone our workes not claiming any part in that sacred action Therefore wee conclude saith the Apostle Rom. 3. that a man is iustified by faith without the workes of the law Therefore you see saith Iames in the second of his Epistle that of works a man is iustified and not of faith only He is and he is not doth the one conclude the former and doeth the other inferre also by way of conclusion that he hath prooved the latter What shall we say is God divided or is there dissension in the spirit of vnity or is there more than one truth Apostle against Apostle Iames against Paul in one and the same question deriving a contrary conclusion Not so But as the striking of two flintes togither beateth out fire so the comparing of these their two opinions will make the truth more manifest Surely by faith we are iustified without the workes of the law Meane it of ceremonies as some doe meane it of morall commandements the position is both waies true This rocke we must cleaue vnto this rocke must be published abroad rockes stones will publish this rocke if we conceale it To him that worketh not but beleeveth on him that iustifieth the vngodly his faith is accounted for righteousnes Rom. 4. to him that worketh not I will not say that he worketh not at all but he worketh not in this action nor with any intent either to prepare or further his iustificatioÌ„ before the face of God his workes are not reckoned at that time nay they withdraw their presence and hang downe their heades and are abashed to offer themselues in that service But here is the point As I am iustified by faith without the workes of the law so by the workes of the law must my faith be iustified that is avouched made good and testified both to God and man with effectuall proofe and demonstration that it is not a naked fruitlesse hypocriticall faith but soundlye and substantially conditioned So Iames ment it And Thomas Aquinas writing vpon that Epistle confirmeth that meaning that the iustification vvhereof he spake is the exercising or accomplishing of iustice for a thing is then saide to bee done either vvhen it is perfected or when it is made knowne So then there is one righteousnesse imputed favoured and cast vpon vs though it bee not ours there is another righteousnes exercised or declared there is one iustice of iustification there is another iustice of testification there is one that acquiteth before God another that approveth especially before man the one without vs and lent the other within vs inhabitant and inherent the one in Christ and from him communicated to vs the other in our selues and to him in some sort recompenced For such is the nature of faith and loue as the Auncientes described their graces the one is in taking and apprehension the other is in giving and remuneration First we receiue by our faith and then by our charitie we returne some-thing Paule speaketh of the former of these iustifications Iames of the latter Paule delivered simply the doctrine Iames answered an obiection against those that gloried in the name and shadow of faith Paule instructed the vnderstanding Iames informed the life Paule as a Doctor and in the schooles lecturing Iames as a pastour and in the pulpit applying the one handling iustification properly the other to speake as properly sanctification the one establishing a reall christian iustifying faith the other confuting a verball devilish falsifying faith There is now then but one Lord one spirit one truth one gospell one tongue one soule in both these Apostles Consider the state of the question in this present example of the Ninivites You know what they were not only aliantes and strangers fâ—om the covenant and hope of God but of aliantes strangers such whose iniquity streamed into the highest heaven and called downe vengance vpon them What should they now doe to redeeme their peace For if they had fasted till their knees had bowed vnder them if they had put sacke-cloath about their loines till the haire and wale thereof had entred even into their soules if they had spent the day in crying and the night in wailing and if they had lived besides as iustly to the world as Aristides did in Athens who was banished the city for over-much iustice and had not withall beleeved I wil not say but God might haue spared to haue made them notorious examples of his iustice to the worlde but surely they had remained as aforetime children of darknes still and sonnes of perdition and the waies of peace they had never knowne Therefore to conclude on their parte they are iustified by their faith This is it that investeth them into the friendship and loue of God their very beleeving of him is imputed
surely I rather thinke that they blessed Ionas in their heartes and that the dust of his feete was welcome and precious vnto them who by his travaile and paines had taught them to flie from the anger of God that was now falling Others conceaue the reason heere implyed therefore I prevented to be this Hee saw that the conversion of the Gentiles vvas by consequence an introduction of the overthrow and castinge out of the Iewes and that it woulde bee fulfilled vpon them which is written in Deuteronomy They haue mooved mee to iealousie with that which is not God they haue provoked mee to anger with their vanities and I mooue them to iealousie with those which are no people I vvill provoke them to anger vvith a foolish nation That is if wee vvill interpret it by this present subiect Niniveh shall repente and condemne Israell the more for not hearkning to the voice of so many Prophets Ierome brieflie thus It grieveth him not that the Gentiles are saved but that Israell perisheth Our Saviour we all know would not giue the breade of children to dogges and hee vvas not sent but to the lost sheepe of the house of Israell and he vvepte over Ierusalem which hee never did over Tyre and Sidon and the prerogatiue of the Iews was either onely or principally that repentance and remission of sinnes should be preached vnto them I remit you to the 10. of the Actes to see what labour was made to drawe Peter to the Gentiles whome hee called common and vncleane thinges And in the 11. of the same booke they of the circumcision contended with him aboute it sayinge thou vventest in vnto the vncircumcised and hast eaten with them It might be his further griefe that he onely amongst so many Prophets should bee singled out to declare the ruine of his people by the vprising of straungers to beare the envy of the facte and to bee the messenger of the vnwelcomest newes that ever Israll received For he is the first that must bring Iudaisme in contempt and make it manifest to the vvorlde that his country-men at home are vnfruitfully occupied and troubled about many things sacrifices sacramentes washinges cleansinges and the like when others abroade observing that one thing that is necessarie with lesse labour and businesse came to be saved Luther comparing the times wherein Ionas and himselfe lived openeth the case by familiar explication thus The Iewes accompted themselues by a constant opinion and claime the peculiar people of God the Romish themselues the onely Catholiques they thought there could be no salvation without observing the law of Moses and the rites of the Iewish Synagogue nor these without observing the ordinances and ceremonies of the Romish Church they cried powre out thy wrath vpon the nations and vpon the people that haue not called vpon thy name these held them for hereticks not worthy the aire they drew that ioyned not themselues vnto them Nowe lastlie as it was an odious office in these latter daies to preach vnto any nation or city vnder heaven that the foolishnesse of preaching and onely Christ crucified was able to saue soules without creeping to crosses kneeling knocking kissing sprinckling censing ringing fasting gadding with such like toyes and the conversion of any parte of Christendome vvith lesse circumstaunce coulde not but bee a shame preiudice and condemnation vnto Rome in some sorte that having greater helpes and furtherances to God went further from him so the reclaiminge of Niniveh by one when Iury had many prophetes by the denouncement of one when Iury had many prophecies by a single and short commination when Iury had the whole law and testimonies by a compendious course of repentance when they fasted and tithed and sacrificed and cryed the temple of the Lord the temple of the Lord and I know not what coulde not lesse be than a reproach to the people which was so backwarde and an exception to their whole forme of religion wherein they no better profited It had beene no marvaile if when Ionas returned into Israell the hand of his own father and mother had beene first against him for doing that wrong to his people as they adiudged their bodies to the fire and their souls they delivered to Satan who opened their mouth against the church of Rome Whatsoever his reasons were whither the care of his credite or whither affection to his country-men drew him away to that recusancie both which are but particular and partiall respects when God commandeth otherwise his fault is no way excusable by reason but that God of his grace is ready to giue pardon and relaxation to al kinde of sinne Therefore I prevented Thy grounde is vnstable Ionas thy argumente vnsounde thou vsest but a fallacie to deceiue thy selfe thou hadst no reason so to do the will of the Lord of hostes which is absolute righteousnes a reason beyond all reasons withstoode it Thou thoughtest to prevent the Lord thou couldest not the vvindes saw thy hast staied thee the sea held thee backe the fish made resistaÌ„ce against thee the bars of the earth shut thee vp if these had failed in their misteries the wisedome of God would haue invented other staies He could haue stopped thee in thy course as he stopped Paule in his iourney by dazeling thine eies that thou shouldest not haue fouÌ„d thy way or as he stopped Lots wife in her way by making thee a pillar of salt or some other rocke of stone a monument of contradiction to the latest age of the world He could haue dried vp thy hands tied vp thy feete in iron no but in the bands of death never to haue stirred againe Let all the wisdome of man beware of the like preventioÌ„ least it prevent it selfe thereby of all the blessings of God vse of natiue country comfort of kinsmen friendes life of bodie happines of soule as Ionas might haue done if the mercies of God had not fauoured him When we are ignorant of the wil of God let vs lay our hands vpon our mouthes vpon our hearts too till God grant wisdome that we may descry it when we are doubtfull let vs enquire deliberate aske counsaile of the lawe testimony of God but when it is clearley revealed by open and expresse commâ—undement let vs not then pawse vpon the matter much lesse resist least of al prevent vnlesse by making a proofe experiment of our own wit as Ionas did we wil hazard that losse which the gain of the whole world shall never be able to recompence For I knew that thou art a gracious God and mercifull slow to anger and of great kindnesse and repentest thee of the evill· Ionas proceedeth to that which was the ground inducement to his rebellion For the order of the scripture is this God is a mercifull God for many respectes one part of office of that mercy is to repeÌ„t him of the evill that is to change his
than life Deus mitte mihi mortem accelera dies meos O LORDE send death vnto mee shorten my daies And sometimes sicknesse commeth indeede but then there is coursinge to and fro Phisitians are brought mony and giftes are promised and death it selfe perhappes speaketh vnto them Ecce adsum beholde here am I Thou calledst for mee thou desiredest the LORDE not longe since to sende mee VVherefore doest thou flye mee now I haue founde thee a deceaver and a lover of this vvretched life notvvithstandinge thy shew to the contrary It is the vse of vs all with the like forme of petitioÌ„ rather oâ— banning and imprecation to wish for death yea strange and accursed kindes of death wherein God sheweth a iudgement Let mee sinke as I stande let the earth open vnto mee let mee never speake worde more And every crosse and vexation of life make it irkesome and vnsavoury vnto vs vvoulde God I vvere dead If God shoulde then answere vs Ex â—re tuo out of your owne mouthes I graunte your requestes Be it vnto you according to your wordes howe miserable and desperate were our case But as olde Chremes in the Comedy tolde Clitipho his sonne a younge man and without discretion vvho because hee coulde not wringe from his father tenne poundes to bestowe vpon Bacchis his lover had none other speach in his mouth but Emâ—ricupio I desire to die First knovve I praie thee vvhat it is to liue vvhen thou haste learned that then if thy life displease thee vse these vvordes so first knowe my brethren you that are so hastye to pronounce the sentence of death against your selues vvhat belongeth to the life of a Christian vvhy it vvas given you by the LORDE of life to vvhat endes hee hath made you living soules what duties and offices hee requireth at your handes these thinges rightlye weighed if you thinke good call for death for by that time I thinke you vvill learne more vvisedome than to doe it It is good for you to see to the vvhole course and transaction of your liues they shoulde bee prelusions and preparations for a better life to come Beginne not then to liue vvhen you must giue over vvhich is the follie of most men or rather take heede that you giue not over life before you haue begunne it As one haire shall not fall from your heades vvithout GODS providence so nor the least haire and minute of time from your yeares vvithout his account taken But especially remember your end looke to the fallinge of the tree consider hovv the sunne goeth dovvne vppon you Novve if ever before cast your accountes you builde for heaven now if ever before bring forth your armies you fight for a kingdome Lay not more burthen of sinne vppon your soules at their going forth Let the last of your vvay be rest and the closing vppe of the day a sweete and quiet sleepe vnto you My meaninge is vvish not for death before you bee very ready for it Nay rather desire GOD to spare you a time that you may recover I say not your strength and bodilye abilitie but his favour and grace before hee plucke you away and you bee no more seene It is not comforte enough vnto you to saie Vixi quem dederat cursum natura peregi I haue lived indeede and finished some time vpon the earth vnlesse you can also adde your consciences bearing you vvitnesse and ministring ioy to the end of your daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seconde to Timothy and 4. chapter I haue finished my race I haue not onelye broughte it to an end but to a perfection though I haue died soone yet I haue fulfilled much time my life hath beene profitable to my countrye and to the Church of God and nowe I depart in his peace THE XLIIII LECTVRE Chap. 4. ver 4. Then saide the Lord Doest thou well to be angry The first of those 3. parts wherinto this chapter was devided touching the impatience discontentment of Ionas we haue in part discovered out of the former verses reserving a remnant thereof to be handled afterwardes The reprehension of God which was the 2. beginneth at these wordes and is repeated againe in the 9. verse vpon the like occasioÌ„ given by Ionas The mercy of God towardes his prophet manifesteth it selfe in this fatherly obiurgation many waies 1. That the Potter vouchsafeth huÌ„bleth himselfe to dispute with his Clay 2. that he is ready to giue a reason of all his actions as a righteous Lord who doth not enforce any thing by his absolute and meere authority but dealeth reasonably and iustly much more that the Lord speaketh vnto him who spake fretted against the Lorde giveth an accouÌ„t vnto him why he spared Niniveh of whoÌ„ no maÌ„ wisely durst to haue demaÌ„ded what dost thou that hee that dwelleth in light vnapproachable his counsailes are so high in the cloudes as who caÌ„ finde theÌ„ out placeth theÌ„ notwithstanding in the eies of the world to be examined sifted by the reason of man But most of all that he ministreth a word in season vnto Ionas wheÌ„ the streame of his anger was so violent that it bare him into an hearty desire longing after death then that the Lord intercepteth him aunswereth in his course as Elihu answered Iob Beholde I haue waited vpon thy wordes and harkened vnto thy speach whilst thou soughtest out reasons I will now speake in my turne shew thee mine opinion Doest thou well to be angry It is the singular wisedome of God without which pollicy it were hard for any flesh living to be saved that when we are running on in our sinnes wearying our selues in the waies of wickednes amongst other his retentiues stops he hath the hooke of reprehension to thrust into our noses pull vs backe againe Our iniquities would wander with out measure become rottennes in our bones our wounds woulde dwell for ever in our bowels and fester to the day of iudgement with out this medicine So wisedome began her lore Pro. 1. O yee foolish how long will ye loue foolishnes the scorner take pleasure in scorning the fooles hate knowledge She giveth vs our right names according to our corrupt natures for wisdome is able to iudge of fooles knoweth that without her instructioÌ„ we are wedded to our follies therefore she addeth turne ye at my correction loe I will powre out my minde vnto you make you vnderstand my words ClemeÌ„s Alexandrinus compareth our Saviour to an expert Musitian such as Terpander or Capito never were for hee singeth new songs hath sundry kindes of moodes and varieties to worke the salvation of man Sometimes he hath spoken by a burning bush vnto him sometimes by a cloude of water sometimes by a piller of fire that is he hath beene light to those that were obedient fire to those that rebelled and because flesh is more
place of the other Our Saviour vvho was evermore prophecied to bee the light of the Gentiles is by none other name figured Malach. 4 than of the sunne rising Vnto you that feare my name shall the sunne of righteousnesse arise and in the song of Zachary Luke 1. he is called the day spring from an high Many religious actions wee rather doe towardes the East than any other pointe of heaven We bury our dead commonly as the Athenians did their faces laide and as it vvere lookinge Eastwarde And for the most part especially in our temples wee pray Eastward So did the idolatours Ezech. 8. turning their backes to the temple of the Lorde and their faces to the East Will you haue the reason heereof Why was Aaron willed Levitic 16. to take the bloud of the bullocke and to sprinckle it with his finger vpon the mercie-seate Eastwarde It was the pleasure of God so to haue it And vnlesse nature direct vs to these observations whereof I haue spoken I know not how we are moved The rising of our sunne whose resurrection wee now celebrate the true and onely begotten sonne of God was in the Morninge Mathew saith in the dawning of the day Marke very early when the sun was risen not that hee had yet appeared in their hemisphere but his light hee sent before him Iohn saith when there was yet darknesse that is the body of the sunne was not yet come foorth And Thomas Aquinas thinketh it probable enough that our resurrection shal bee very early in the morning the sunne being in the East and the moone in the West because saith hee in these opposite pointes they were first created You may happily mervaile what the event of my speech will be I haue seldome times carried you away from the simplicity of the prophecy which I entreate of by allegories and enforced collections Yet I am not ignorant that many mens interpretations in that kinde are of many men gladly and plausibly receaved I hope it shall bee no greate offence in mee to fit and honour this feast of the resurrection of the Lorde of life with one allegory We are now walking into the West as the sunne in his course doth Beholde we are entring into the way of the whole worlde And as the sun goeth downe is taken from our sight by the interpositiō of the earth so into the body of the earth shall wee likewise descend and be taken from the company of the living Christ our Saviour who was both the living and life it selfe and had the keies of hell of death whose manner of protestation is Vivo in saecula I liue for ever and ever yet touching his humane nature when hee soiourned vpon the face of the earth had his setting and going downe In this sense we might aske the Spouse in the Canticles O thou fairest amongest vvomen what is thy wellbeloved more than other men And though shee aunswere my vvelbeloved is white and ruddy the chiefest of ten thousand yet in this condition of mortall and naturall descent he is equall vnto his brethren This Passe-over we must all keepe and therefore let vs trusse vp our loynes and take our staues in our hands that wee may vvalke forwardes towardes the West in steede of other precious ointments let vs anointe our bodies to their buriall and for costly garmentes let vs lay foorth shrowdes for our flesh and napkins to binde about our heades that is let vs remember our ende and the evening of our liues wee shall offende the lesse The death of the Son of God if ever any mans vvas ratified and assured as farre forth as either the iustice of his Father or the malice of men might devise If his body had beene quickend with seven soules and they had all ministred life vnto it in their courses yet such vvas the anger of GOD against sinne and the cruelty of man against that iust one that they would all haue failed him And his buriall and descension into the lower partes of the ground was as certainly confirmed For you knovve vvhat caution the providence of GOD tooke therein to prevent all suspicion of the contrary For his body being taken downe from the crosse vvas not only embalmed and vvrapt in a linen cloath but laide in a nevve sepulcher vvhere never corpse had lien before least they might haue saide that the body of some other man was risen and in a sepulcher of stone because the dust and softer matter of the earth might easily haue been digged into and in a sepulcher of rocke or one entire stone least if there had beene seames and fissures therein they might that way haue vsed some cavil against his resurrection Besides a stone at the mouth of that stone and a seale and a watch and as sufficient provision besides as the vvisedome of vvordlye and ill-minded men coulde thinke vpon Notwithstanding as the brute of his death was vniversallie spread and beleeved for the very aire range with this sounde Magnus Pan mortuus est The greate and principall shephearde is deade and the sunne in the skye set or did more at his setting and the graues opened and sent foorth their deade to receiue him so the newes of his resurrection vvas as plentifullye and clearely vvitnessed by Angelles men women disciples adversaries and by such sensible conversation vpon earth as that not onely their eies but their fingers and nayles were satisfied Beholde then once againe the sunne of righteousnesse is risen vnto vs and the daie-springe from an high or rather from belowe hath visited vs for then vvhen Zachary prophecied hee vvas to descende from the highest heavens but novve hee ascended from the hearte of the earth Once againe vvee haue seene our brighte morninge starre vvhich was obscured and darkened by death shining in the east with so glorious a countenaunce of maiesty and power as shall neuer more bee defaced Even so the daies shall come when after our vanishing and disparition for a time vnder the globe of the earth wee shall arise againe and the LORDE shall bringe vs out of darkenesse into the lighte of his countenance Our nighte wherein vvee sleepe a while shal bee chandged into a morninge and after obscuritie in the pitte of forgetfulnesse we shall appeare and shine as the starres of GOD in their happiest season VVee shal goe out of Niniveh as Ionas did a Gentile and straunge citty a place vvhere wee are not knowne a lande where all thinges are forgotten for vvhither wee bee in the flesh vvee are strangers from GOD or whither in our graues we are not with our best acquaintaunce both these are a Niniveh to right Israelites and vvee shall fit in the East that is wee shall meete our Saviour in the clouds and bee received vp with him into glory and dwell in everlasting daie vvhere wee shall never knowe the West more because all parts are beautifull alike nor feare the decay of our bodies
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
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
sinceâ—noted you you that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of pleasure more than of God or if you loue it no more than that it maketh you to forget God in whose presence is the fulnesse of ioie and at his right hande pleasure for evermore Psa. 16. and vvho giveth vs drinke out of a vvhole river of pleasures Psalme 36. contemne these transitory gourdes and reserue your selues for a better building in heaven vvhere is neither sunne nor winde to beate vpon your heades nor vvorme to alter your happinesse VVhere your ioye shall ever be present yet can you not be filled rather you shall be filled but cannot be satisfied Or if I say that you cannot be satisfied then there is hunger or that you may then there is loathing I know not what to say Deus habet quod exhibeat God hath somewhat both to reveale and to bestow vpon you which I know not but 〈◊〉 beata vita in â—onte there is blessednesse at the heade of the spring not in cisternes or brookes that I am sure of Were you able to drinke vp the pleasures of the worlde in as plentifull manner as Cleopatra dranke the riches the value of fiftye thousand pounde at a draught yet remember that it is but a draught and quickely downe the throate The length of the throate saith Bernard is but two or three inches at the most or if it were as long as a cranes necke which Philoxenus the Epicure wished that the sweetnes of his meats and drinkes might the longer abide with him the matter were not much But when they are drunke and digested then what becommeth of them more than of your meates and drinkes to bee cast out into the draught so these to perish with their vse not without shame and sorrow of heart to bee throwne away as vnhappy superfluities whereas the pleasures of aeternity before the face of God deserue that commendation which Booz gaue to Ruth and with his words wee may blesse it blessed art thou my daughter for thou haste shewed me more goodnesse in the latter eâ—de than at the beginning To conclude the blessedst tree is in the midst of the paradise of God neither on the East nor on the West side of Niniveh nor any other city of the world And the leaues of the tree are not only for shadow as these of the gourd but to heale the nations with and it hath both leaues and fruites to satisfie our hunger and twelue manner of fruites every month brought forth to satisfie our pleasure And it groweth by a river side cleare as christall proceeding out of the throne of God that it cannot possibly wither For it let vs keepe our better appetites and let vs beseech him who hath planted it with his owne right hand that we may liue to taste how holesome and pleasant that tree is THE XLVII LECTVRE Chap. 4. ver 1. And when the sun did arise God also prepared a fervent East-winde and the sunne beat vpon the head of Ionas c. THe temporary ioy which Ionas entertained for the gouâ—d is as quite forgotten as if it had never beene and buried vnder an heape of succeeding griefes as the fruitfull years Gen. 41. were buried vnder the yeares of famine for so said Ioseph the famine shall bee so greate that the yeares of plentie shall not be thought vpon It followeth in the line of those afflictions which God stretched out vpon the heade of Ionas that when the sunne did arise God prepared also a fervent East-winde c. For it did not suffice him to haue sent a worme which smote the gourd but he adioineth new corrosiues and calamities to afflict the soule of Ionas For as his blessings when he watcheth to do vs good as the prophet speaketh the foote of the one shall ever bee treading vpon the heele of the other so also in his castisements and corrections he doth not desist to inflict theÌ„ till he haue left an inwarde sense in those who are his patients Thus he dealt in the scourdging of Iob though a servant dearly beloved as appeareth by his complaints how long will it be ere thou depart from me thou wilt not let me alone while I maie swallow my spittle Againe thou renuest thy witnesses that is thy plagues witnesses of thy displeasure against me changes armies of sorrow are against me Surely God is wiser in handling our sins thaÌ„ any Physitian in dealing with sicknesses therfore he best knoweth both what medicine is fittest how long to be applied 1 The sun ariseth as a gyant refreshed with wine to run his race or rather as an enemy prepared to the battaile the only enemy vvhich Ionas had cause to feare his fortresse castle of boughes being takeÌ„ froÌ„ him 2 After the sun a winde and that fighting vnder the banner of the sun confaederate with him an East-winde for the quality of it a fervent East-winde 3. The sunne is not sent to shine to cast forth his beames but to beate 4. Not any inferiour part but that which was highest next to heaven the head of Ionas 5. The effectes that follow al these are 1. his fainting in his body 2. in his soule wishing to die 3. professing it with his tongue it is better for me to die than to liue And when the sunne did arise The arising of the sun noteth no more than the opportunity of time which God taketh to punish Ionas He beginneth with the beginning of the day the shadowes of the night are gone the fresh dews of the morning sone dispersed and the sunne at his first discovery hath a chardge from God to assault the heade of Ionas no part of the day as it seemeth not the coolenesse teÌ„perature of the morning are friendly vnto him He rather wished in his heart as Iob did let the day be darkenes still and let not God regarde it from aboue nor the light shine vpon it but let darkenes clowdes the shadowe of death staine it that is let there be an everlasting night rather than the beams of the sun should come forth to do me this violence as the sun did once go backe in the daies of Hezekias vpon the diall of Ahaz so it would haue reioiced him if it had gone backe againe to the North or stoode vnmoueable in a place that the earth might haue beene as a piller betweene him and the heate thereof God prepared also a feruent East-wind I should but roule the same stone once again too ofteÌ„ to speak of the author of this whole busines his speedy expedition therin which I haue told you before is noted in the word of preparatioÌ„ whose mighty over spreading providence is as the soule of the world as inward familiar to al the actions therin great small as the spirit to our reines better may a body liue without breath than any counsaile or
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
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
consepta the lamentable pinfoldes of the deathes of men O pray that the flight departure of this spirit which must depart be not vpon the sabbath day in the rest and tranquility of your sinnes nor in the winter and frost of your hard hearts nor in the midnight of your security when you least looke for it VVoe worth the man whome the Lorde when hee commeth shall finde sleeping I say the vntimely fruite is better than that man it had bin good for that man if he had never bin borne the theeues shall break through his house the daungerous theeues of the soule SataÌ„ his Angels spirituall wickednesse shal rob not his coffers but his conscience of a treasure which he had but lost with carelesnes The bride-grome shal come by with a noise but behold his light is out his oile speÌ„t that is both his matter oportunity of wel-doing is gone he cannot supply either by borrowing or by by buying though he woulde giue his heart bloud for it What shall become of him but that he shall knocke at the gates of heaven while those gates are standing cry vpon the Lord while he hath his being to no purpose The instruction serveth vs all For the prophet was willed to crye that those which were farthest of from hearing the sound and beleeving the report of the voice might be made partakers of it All flesh is grasse and all the goodlines thereof as the flower of the field And to shevve how strange it seemed vnto him that any should bee ignorant of their mortall condition and strangers in Ierusalem as the disciple spake to Christ Luke 24. or rather in the world not knowing the things vvhich ordinarily come to passe from the first creation till time shall bee no more he continueth his crie Know yee nothing haue yee not heard it hath it not beene tolde you from the beginning Haue yee not learned it from the foundations of the earth That it is hee that sitteth vpon the circle of the earth and the inhabitantes in comparison of him are but grashoppers That hee maketh the Princes of the earth as nothinge and the iudges as vanitie as though they were never planted never sowen and their stocke had taken no roote vpon the earth For he doth but blow vpon them and they wither and the whirle-winde taketh them away like strawe Statutum est omnibus semel mori It is apointed vnto all men once to die nay twise to die Moriendo morter is God threatned Adam that he shoulde die the the death so the Apostle here saieth first death and aftervvardes iudgement If we looke into it But the statute touching the former branch shall never be repealed till destruction be throwne into the lake of fire and it be fulfilled which the Apostle hath revealed vnto him Mors non erit vltra death shall be no more Let vs take heed therefore least whilest we are carefull to doe al other things in time to set our trees â—ow our fieldes gather our fruites wee loose or lay vp in the napkin of security and bury in the earth of forgetfulnesse the most precious talent of time committed vnto vs in the ordering and framing of our liues to salvation as if nothing were viler vnto vs than our selues Let vs beware to offer the dregs of our life to him that inspired it least we drinke the dregs of his anger If wee wish with Balaam that our latter endes may be like the endes of the righteous let vs not be negligent to fashion our beginnings middles like theirs Let vs know that life is short and the art of salvation requireth a long time of learning and the way into heaven is long and cannot be troden in a short time Astronomers say that the space betweene heaven earth if one should climbe vnto it by ladders is nine hundreth thousand miles but the distance whereof I speake betweene corruption and incorruption mortality and immortality wretchednes and glory can by no measure be comprehended Let the prowde by name remember that they must turne to the earth which now they set their feete vpon Rather those tender and dainty vvomen that never adventure to set the soule of their foote vpon the grounde but as if the face of the earth vvere not provided for the daughters of men they must be alwaies carried like the fowles of the aire betweene heaven and earth Let them remember that the earth shall set her foote vpon their heades and their lippes shall kisse the dust of the grounde and the very gravell and slime of the grave shall dwell betweene their hawty eye-liddes Why doe they kill the prophets â—nd builde vp tombes kill their soules and garnish their bodies Doe they fore-thinke vvhat shall become of them wheÌ„ after al their labour cost bestowed in whiting painting the outward wals there remaineth nothing but putiduÌ„ putriduÌ„ cadaver â— stinking and rotten carkas when though now they say to their sisters in the flesh Touch me not I am of purer mould thaÌ„ thou art yet the bones of Agamemnon and Thersites shal be mingled togither of Vashti the most beautifull Queene and the blackest Egyptian bond-woman shall not be found asunder I haue not leasure to say much vnto our prowde dust and ashes But if purple and fine linnen vvere an opprobrious note for lacke of an inwarde cloathing to the rich man in the gospell if that parable were to be written in these daies purple fine linnen were nothing And what the burtheÌ„s cariages of pride in the age of Clemens Alexandrinus were I know not but if it were a wonder to him that they killed not themselues vnder those burthens I am sure if the measure were then full it is now heaped vpon the highest and shaken togither and pressed downe againe We are mad to forget nature Adam hath wisdome to call all the beasts of the fielde by their proper names but he forgetteth his owne name that he was called Adam that there is an affinity betweene the earth and him For hee shall returne to the earth his earth He was not made of that substance vvhereof the Angelles and starres no not of that matter vvhereof the aire and the vvater inferiour creatures The earth was the wombe that bredde him and the earth the wombe that must receiue him againe For let him play the Alchymist while he will and striue to turne earth into silver and golde and pearles by making shew to the world vnder his glorious adornations that he is of some better substance yet the time is not farre of that the earth shall challendge him for her naturall childe and say he is my bowelles Neither can his rich apparrell so disguise him in his life time nor fear-clothes spices and balmes so preserue him after his death nor immuring stone or lead hide him so close but that his originall mother will both know him againe and
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
handes but at your feete to your feete submitte their neckes and hold your stirrops or that Princes shoulde eate bread vnder your tables like dogges I shame almost to report that a skar-crow in an hedge should thus terrifie Eagles Wher was then the effect of that praier which David made in the Psalme O Lord giue thy iudgement vnto the king wheÌ„ the kings of the earth were so bewitched and enchanted with that cup of fornicatioÌ„ Christ though the iudge of the quicke and dead refused to be a iudge in a private inheritance who made me a iudge or divider over you these wil be iudges and disposers of Kingdomes Empires Dukedomes and put Rodolph for Henry Pipin for Childericke one for another at their pleasures And when they haue so done no man must iudge of their actions why because the disciple is not aboue his maister Let not a priest giue an accusation against a Bishop not a Deacon against a priest not a sub-deacon against a Deacon not an Acolyth against a sub-deacon not an exorcist against an Acolyth but as for the highest prelate hee shal be iudged by no man because it is vvritten non est discipulus c. So did the Devill apply the scriptures The Apostles all concurre in one manner of teaching let every soule be subiect to the higher powers hee meaneth of temporall powers because they beare the sword require tribute Chrysostome expoundeth it of all sortes of soules both secular religious Submit your selues to every ordinance of man feare God honour the king let prayer and supplcation bee made for all men for kinges those that are in authority that wee may leade a quiet and peaceable life vnder them This is the summe of their doctrine Now either the Bishop of Rome hath not a soule to be subiect or he is a power aboue all powers and must commaund others And so in deede he vsurpeth abusing that place of the Psalme Omnia subiecisti sub pedibus eius thou hast put all thinges in subiection vnder his feete all sheepe and oxen yea and the beasts of the field Where by oxen are meant Iewes and heretiques by beast of the field Pagans and infidelles by sheepe Christian both kings and subiects by birdes of the aire Angelles in heaven by fishes in the sea soules in purgatory I do wrong to your sober eares to fill them with such fables but subiection I am sure they deny if the whole world should be filled with bookes legall Evangelicall to admonish them Nay they will take both the law and gospell and make them speake vanity blasphemy meere contradiction rather than want authorities to vphold their kingdome Thus when Adrian set his foote in the necke of the Emperour he alleaged the words of the Psalme thou shalt tread vpon the adder the basiliske c. The Emperour highly sinned that he had not a sting to thrust forth against him and to tame his pride Iohn the 22. perverted the words of Christ to this purpose behold I haue set theeover kingdomes c. Innocentius the 3. fetcheth a prophecy of his vsurped Hierachie from the first creation God created two light in the firmament of heaven so in the firmament of the earth two rulers a greater light and a lesser light that is the Pope and the Emperour the one to governe the day the other the night that is the Pope to governe the Clergie the Emperour the laitie for this cause they say to shew the difference the Pope hath his vnction on the head the Emperour but on his armes· To leaue their glosses and devises let vs harken to their practise What a strange commauÌ„dement was that which Gregory the 7. sent forth we commaund that no man of what condition soever he be either king or Archbishop Bishop Duke Earle Marques or Knight be so hardly to resist our legates if any man do it we binde him with the bond of a curse not onely in his spirit but in his body and all his goods In excommunicating the Emperour then being he vsed this forme Henry the king sonne of Henry late Emperour I throw downe from all both imperiall and royall administration and I absolue from their othe of obedience all christians subiect to his authority and being requested to vse more mildnes in proceeding to excommunicate him answered for himselfe when Christ committed his church to Peter and said feed my sheepe did he exempte kinges afterward he calleth vpon Peter Paul saith vnto them go to now so vse the matter that all men may vnderstand if your selues haue power to binde loose in heaven that we may haue also power on earth both to take awaye and to giue Empires kingdomes principalities and whatsoever mortall men may haue Boniface the 8. whome Benevenutus called the tyrant over Priests Petrarch the terrour of kings nâ—mâ—d himselfe the Lord not only of FraÌ„ce but of the whole world Philip sirnamed the faire theÌ„ king of FraÌ„ce advised him not to vse that kind of speech to the overthrow of his kingdome Hence grew all those stirres and tumultes betweene them It is a notable admonition which Massonus there giveth in the knitting vp of his life I vvoulde wish the Bishoppes of the cittie not to make kings their enemies who are willing to be their friendes for let them not thinke that they are sent from GOD as bridles vnto kinges to maister them at their pleasure as wilde and vnbroken horses let them admonish and pray them and ther harty praiers shall bee insteede of commanding but to threaten terrifie raise vp armes is not beseeming Bishoppes Platina concludeth him almost to the same effect thus dieth Boniface vvhose endevours evermore were rather to bring in terrour than religion vpon Emperours kinges princes nations and peoples This Platina was a professed catholique living within a colledge at Rome that you may the lesse thinke the author willing to sâ—aunder them On a time vvhen Paul the seconde vvent about to pull downe that colledge hee besought the Pope that the matter might first bee hearde before the maisters of the rowels or other like iudges itané aâ—t nos ad iudices revocas What Is it come to this saieth hee doest thou call vs backe vnto iudges doest thou not knovvs that all the lavves are placed in the shrine of my breast Innocentius the sixt sendeth Carilas a Spanish Cardinall but withall a cardinall warriour into Italie to recover Saint Peters parrimonie if praiers were vnavaileable by force of armes for armes are the succours of Popes vvhen praiers vvill not serue Innocentius the seventh had a meeker spirite of vvhome Bapâ—ista Fulgosus vvrireth that such idle houres as hee had he bestowed in pruning his orcharde and wisheth that other Popes had done the like vvho vvere better pleased with making warre for it is fitter for the Bishopes of Rome to prune orchardes than men Iulius the 2.
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
and cannot be satisfied with the pure and vndefiled word of God converting their soules but being called out of darkenesse into a marveilous light they call themselues out of light into a marveilous darkenesse againe What is this but to feele for a wall at noone day as Iob speaketh that is when the clearest light of the gospell of Christ shineth in the greatest brightnesse and perfection thereof to wrap it vp in the darknes of such disputations as bring no profit You see the occasion of my speech the indiscretion and abuse of those men who take the scriptures as it were by the necke writhe them from the aime and intention of the holy ghost The substance of the commission followeth Arise and goe to Niniveh that great citie c. Every word in the charge is weighty and important 1 Arise In effect the same commaundement which was giuen to Ieremy Trusse vp thy loines arise and speake to them the same which to Ezekiel Sonne of man stand vpon thy feete that is set thy selfe in a readines for a chargeable service sit not in thy chaire lie not vpon thy couch say not to thy soule take thine ease Arise It craueth the preparation and forwardnes not onely of the body but also of the minde and spirit of Ionas 2 Goe When thou art vp keepe not thy tabernacle stand not in the market place nor in the gates of Ierusalem nor in the courtes of the Lords house but girde vp thy reines put thy sandales about thy feete take thy staffe in thine hand thou hast a iorney and voiadge to be vndertaken Goe 3 To Niniveh Not to thine owne country where thou wast borne and bredde and art familiarly acquainted linked with thy kindred and friends and hast often prophecied but to a forreign nation whose language will be ridles vnto thee to the children of Assur the rod and scourge of Israell Goe to Niniveh 4 To Niniveh a citie c. No hamlet nor private village but a place of frequencie and concourse proud of her walles and bulwarkes plentifully flowing with wealthe her people mutiplied as the sandes of the river and the more populous it is the more to be feared and suspected if thy message please them not The first that ever built a city was Cain and it is noted by some divines that his purpose therein was to in viron himselfe with humane strength the better to avoide the curse of God 5 A greate city Large and spacious which had multiplied her marchantes aboue the starres of heaven and her princes as grasshoppers the Emperours courte the golden heade of the picture the ladie of the earth the seate of the monarch the mother city and heade of the whole land 6 Cry When thou art come to Niniveh keepe not silence smoother not the fire within thy bones make not thy heade a fountaine of teares to vveepe in secret for the sinnes of that nation vvrite not the burden in tables vvhisper not in their eares neither speake in thy vsuall and accustomed strength of speech but Crye lifte vp thy voyce like a trumpet charme the deafest adder in Niniveh let thy voice bee heard in their streetes and thy sounde vppon the toppes of their houses 7 Against it Thou mightest haue thought it sufficient to haue cried vvithin the cittie of Niniveh it vvoulde haue dravvne the vvonder of the people vppon thee to haue seene a matter so insolent and seldome vsed But thou must cry against it even denounce my vengeance and preach fire and brimstone vppon their heades if they repent not 8 For their wickednesse c. But the reason shal be handled in the proper place thereof For brevities sake I will reduce the whole vnto three heades 1 The place which the prophet is sent vnto Arise and goe to Niniveh 2 What he is to doe in Niniveh Cry against it 3 For what cause For their wickednesse is come vp before me These two former words differing sōwhat in degree the one calling vp Ionas as it were from sleepe Arise the other setting him forward in his way Go and the one happily belonging to the inward the other to the outward man as they import a dulnes and security in vs without Gods instigation and furtherance so they require a forwardnes and sedulity of every seruant he hath in his severall calling Our life is a warfare vppon the earth saith Iob the condition whereof is still to be exercised Iacob the patriarch after his long experience of an hundred and thirty wearisome winters called it a pilgrimage of fewe and evill daies therefore no rest to be taken in it They that accounte it a pastime shewe that their heart is ashes their hope more vile then the earth we walke vpon We must awake from sleepe stande vp from the dead for idlenes is a very graue vnto vs that Christ may giue vs light we are called into a vineyard some one or other vocation of life and christianity the vniversall vineyard common to vs all Shall wee stand to see and to bee seene as in a market place and doe nothing Are wee now to learne that the penny of eternall blisse is reserved for workemen and the difference betweene the hiring of God and the divell is that God requireth the labour before hee payeth the wages the divell paieth the wages before hand that so he may dull our edge vnto labour and nurse vs in idlenesse for paines to come VVhen wee heare the messengers of God returne with these vnwelcome tidings vnto him wee haue gone through the whole world beholde it sitteth still and is at rest can wee bee ignorant what echo resoundes vnto it for when they shall say peace and safetie then shall come vpon them sodaine destruction as travell vpon a woman with childe and they shall not escape Haue wee not red that idlenesse and security was one of the sinnes that overthrewe Sodome and her daughters that allthough themselues slept and snorted in pleasure yet their damnation slept not And what els is an idle man but a citie vvithout defence which when the enemy of the soule hath destroyed he saith as that other enemy in Ezechiel I will go vp to the land that hath no walled towers I will go to them that are at rest and dwell in safety which dwell all without walles and haue neither barres nor gates The fodder the whip and the burthen belong to the asse meate correction and worke vnto thy servant Send him to labour that hee grow not idle for idlenes bringeth much evill it is the counsell of the sonne of Syrach happy is that man that ordereth his servant according to that counsaile I meane that saith vnto his flesh arise and it ariseth goe and it goeth As the Centurion in the gospell said to his souldiour do this and he did it Augustus the emperour hearing that a gentleman of Rome notwithstanding a great burthen of
softer mighte suffice But if vvee be briars in your coates and flesh it is because wee dwell with briars if vvee be perverse it is because wee dwell in the midst of a perverse generation An hard knot in the timber cannot be driven out vvithout heavy blowes sundry diseases require sundry kinds of cures as the dispositions of men are varied so must wee vary our teachings one must be washt with gentle bathes another must haue his woundes cut with lancers and as the damsell Matth. 9. was raised vp in her fathers house the widowes sonne of Naim without his mothers gates Lazarus before a greate multitude of all sorts so some must be handled privately others openly a thirde kinde publiquely some must be held for weake others accounted Publicanes vnto vs some their infirmities supported others delivered vnto Satan some chastised with a rod others warned in the spirit of meeknes some pulled out of the fire others left to be burnt some saved by feare others by loue some must be vsed as our owne bowels others as rotten members vvhose cure is despaired cut of from the body that they do no more hurt In all which reprehensions except where all hope is past that singular precept of Gregory taketh place In the controlling of faultes there must be some anger rather to attend vpon reprehension than to commaund it so that in the execution of this charitable and mercifull iustice it beare not a sway by going before but rather make a shew by comming after And Leo hath the like counsaile that it must bee vsed non saevientis animo sed medentis not with the minde of a tirant or persecutor but of an helper Considering thy selfe saith the Apostle least thou also be tempted For a man may once and often in his life time say to him that reprooveth another as Eliphaz did to Iob. Behold thou haste taught many and strengthened the weary hands thy words haue confirmed him that was falling and thou haste vphelde the weake knees but now it is come vpon thee and thou art grieved it toucheth thee and thou art troubled The matter reproved by God is anger Dost thou well to be angry or as some render it doth anger helpe thee or art thou angry iustly and vpon reasonable cause or as some of the Hebrewes expounde it art thou very angry is not thy wrath vehement interpreting bene by valdè as Moses did Deut. 9. when he told the children of Israell that he tooke the sinne the calfe which they had made ground it verie well that is sufficiently till he had brought it to the smallest dust So some interpret well in this place by the quality goodnes of anger whether it may be iustified others by the quantity and greatnes noting the excesse and immoderation thereof They come both to one for whether God aske of the qualitie he seemeth to imply a secret subiection it is not well done of thee thou hast no iust cause to be angrie or whether of the quantity he thinketh that there is as little reason that the sparing of penitent sinners shoulde mooue such stomacke in Ionas The question is disputed throughout the whole chapter betweene God the prophet God the opposer Ionas the defender whether he do well to be angry God confuteth him both by word deed Ionas contendeth for it to the death I will not trouble you with the aunswering of the question till we come to the ninth verse where the Lord doth demaund againe in the same words and Ionas though he be silent in this place yet there dissembleth not his minde for he aunswereth I do well to be angry and addeth measure sufficient even vnto death Meane-while because this is the time wherin a generall forgetting of wrongs and laying malice a sleepe is professed so far as the world is christened partly the Canōs of the church partly devotion it selfe leading vs al to a thankfull commemoration of the death and resurrection of Christ and to the communion of his body bloud which is a badge of our Christian loue fellowship the time inviting me therevnto which S. Austen calleth the solēnity of solemnities the vncurteousnes of these our times requiring no lesse giue mee leaue in few wordes to convert my speech vnto that which the celebration of the feast it selfe doth easily exhort you vnto The blessed Apostle thought not that any more effectuall persuasion to charity could be gathered than from the example of the son of God himselfe whose dying rising againe is now solēnized For so he frameth his exhortation to the Colossians Now therefore as the elect of God holy beloved as you haue any part in these graces electiō sanctification the loue of God if you haue any argument seale to your own consciences that you are a part of his inheritāce for they are not marked for his chosen which are without these markes put on the bowels of mercy kindnes humblenes of minde meekenes long suffering forbearing one another forgiving one another let these bee your robes and coverings weare thē as you weare your garments let them bee as tender inward vnto you as your own principal most vitall parts even as Christ freely bountifully forgaue you even so do ye How that was I neede not recite The Apostle Rom. 5. collecteth sundry arguments to shew how far forth that substātiall saving grace of God hath gratified vs. 1. We were weake 2. godlesse 3. sinners 4. enemies we had neither strength to endevour neither piety to procure nor righteousnes to satisfie nor acquaintaunce and friendshippe to deserue in the fight of God yet notwithstanding all these impediments and deficiencies Christ died for vs. So the other Apostle speaketh Christ suffered for sinnes the iust for the vniust that hee might bringe vs to God The cause most odious the persons most vnequall the end most absolute How thē cā I better exhort you to an imitatiō of the loue of Christ than as S. Paul exhorteth the Philippians If there bee any consolation in Christ so we may rēder it or if there be any advocation in Christ as all the consolation and advocation that we looke for must 〈◊〉 drawne from that fountaine If any comfort of loue as who feeleth not the vse of loue that hath not beene nursed vp with the tygers of the wildernes If any communion of the spirit by whom we are al knit togither in the body of Christ lastly if any bowelles of mercy surely he meaneth that there is or should be much of al this much consolation in Christ much cōfort of loue c. But if there bee any remnant and seede left if all bee not spent exhausted to satisfie your rancorous malice fulfill my ioie and your owne ioy and the ioy of the angels in heaven and the ioy of the bride and bridegroome to whom it is a good and pleasant thinge
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