Jonah the Messenger of Ninevehs Repentance, Part 3

Jonah the Messenger of Ninevehs Repentance · Part 3

p. 65THE PVNISHMENT OF JONAH.

IONAH 1. 4, 5, 6.

But the Lord ſent out a great winde into the Sea, and there was a mighty tempeſt in the Sea, ſo that the ſhip was like to be broken, &c.

THe ſinne being paſt the puniſhment followes. p. 66Wrath being ever the heavy companion of diſobedience.

He ſaith not a winde aroſe, but the Lord ſent a great winde, The winds obey GOD, though man will not obey him.

The Lord ſent it. Then it was not by chance, or witchcraft, for the Mariners though Infidels, thought it to bee ſent by ſome revenging power for ſome particular hainous fact and perſon, els why did they caſt lots to find out him that had ſinned, p. 67Pſal. 10. 7-25. to 31.

The Lord ſent it. So the Lord ſendeth winds to bring ſhips to land in ſafety, and the ſame Lord ſendeth winds to drowne and ſinke other ſhips, therefore Iob acknowledgeth both, Iob 1. 21. if ſome had ſo much loſſe by tempeſt as Iob, they would ſurely ſay with Iob, Bleſſed be the name of the Lord: but more (it is to bee feared) would ſay with Iobs wife, Curſe God and die, Iob 2. 6.

p. 68And there was a tempeſt in the Sea.

God firſt ſpake gently to him, Ariſe Ionah, goe to Nineveh, then he would not goe: but now hee ſends a ſtrong tempeſt, to compell him to come in, that his head-ſtrong ſinne might have the foyle and God the victory.

He that ſayles to Tarſhiſh would have as good winde as he that ſayles to Nineveh; but hee that doth one thing for another, ſhall receive one p. 69thing for another, as Ahab hoped to goe up and proſper, but hee went up and periſhed. So the Spaniards thought to arrive in England, but their invincible power was ſoone deſtroyed.

And there was a great tempest in the Sea.

The ſhip went on roundly for a time, the Prophet ſleeping, the Marriners ſporting, their ſayles flaunting, the waters calming. So merrily ſinne goes on before the tempeſt comes: but p. 70ſuddenly the tempeſt ruſhes upon them and tumbles them up and downe. Hee thought to flie from God, but now it appeares hee fled not from God but to him. Therefore David ſaith, If I take the morning wings and flie aloft, &c. Whitherſoever a rebellious ſinner doth run, the hand of God will meete him to croſſe him, and hinder his hoped for good ſucceſſe.

What had hee offended the winds and waters that they bare him p. 71ſuch enmity? Surely they tooke Gods part againſt Ionah. So though man at firſt had power over the creatures, yet when man ſinnes God gives them ſtrength to bridle him.

If Ionah had foreſeene this tempeſt, hee durſt not have beene ſo bold. Sinne hath no eyes, The foole ſaith it is faire weather, while he is going to the ſtockes.

We have heard the cauſe of this tempeſt, The effects follow.

Firſt, in the ſhip, which was ſo faire and p. 27goodly as might have endured many voyages, yet one tempeſt ſhivers it in peeces, and all becauſe Ionah was in it. Such ſtrife is alwaies betwixt Gods wrath and mans diſobedience.

Secondly, in the

Marriners

1. They were afraid.

2. They uſed meanes to appeaſe this tempeſt.

Then the Marriners were afraid,

Marriners are commonly p. 73men void of feare, venterous and contemners of dangers, yet theſe nought-fearing fellowes, being perſwaded this was no ordinary ſtorme, but a revenging tempeſt, doe quake like a young ſouldier that ſtarts at the ſound of a gun.

And cryed every man to his god and caſt forth their wares into the Sea.

This one meanes to ſave themſelves, ſhewes that the Heathen acknowledge there is a p. 74divine power governing the world: for they would not have prayed, but that they knew there was a God that could in extreameſt danger deliver them. This man may by the light of nature, and by the multitude and excellency of creatures diſcerne. The wicked learne it by the diſappointment of their enterpriſes, and are compelled to kneele to that God by fained ſhewes of humiliation in hope of helpe, whom otherwiſe they would never acknowledge.

p. 75Every one unto his god.

Among the Gentiles every nation had a ſeverall god. Chamos of the Moabites, Baalzebub of the Eckronites, Diana of the Epheſians, 1 Sam. 5. 5. Acts 19. 35. and every one of us in our neceſſity have our ſeverall gods. Some runne to their coffers, others to their delights and wanton ſports, ſuppoſing no trouble ſo great that they will not cauſe them to forget it, others to their glorious attires p. 76and coſtly jewels, ſome to their dainty meates and ſoft beds. In ſickneſſe wee cry come Phyſitian, in heavineſſe come muſicke, ever leaving the Creator which is all goodneſſe and power, and flie to the creature which have neither. Thus they did well that they prayed, but they prayed not well, for they prayed to fained gods, while none could helpe but one, they cryed to many, thus ſtirred they the tempeſt more, like Papiſts, from one Saint to another, p. 77thinking if one Saint doe not helpe, another will.

They cryed.

But this cry is often without faith, and let not the wavering minded man thinke to receive any good of the Lord, Iames 2. 7.

And they caſt their wares into the Sea.

The Marriners are content to caſt their wares into the Sea, in hope of ſome furtherance p. 78to ſave their lives thereby: for though many venture their lives for riches, yet they will rather part with all their riches, then with their lives. But the ſhip though it bee lighter is not the ſafer; for it was ſinne that procured the danger, which being caſt away, would have ſaved all, but being retained, the tempeſt is not abated. If I regard wickedneſſe in my heart, (ſaith David) Pſal. 66. 18. the Lord will not heare mee. And Paul ſaith, 1 Cor. 13. 3. Though p. 79I caſt my life into the fire, If I have no charity, if I retaine malice in my heart, it profiteth me nothing. If I caſt not away ſinne, I caſt away all. Some will give to the poore, and yet uſe extortion and uſury to get money by: but God ſaith to ſuch, that if they regard wickedneſſe in their hearts, it profiteth nothing; though they part with all that they have, and beſtow it upon never ſo good uſes, they doe but as the Marriners did, caſt all away their deſire nothing p. 80ſatisfied: though they thinke themſelves beneficiall to the poore thereby, and hope for a reward, yet God will accept of them but as Hypocrites, hee will none of their oblations, he abhorreth their very prayers, Pro. 15. 8.

And they caſt, &c.

Obſerve here, that oftentimes many are puniſhed for one mans ſinne, as all the hoſte of Iſraell were puniſhed for the ſinne of Achan, and heere all p. 81the Marriners and owners of ſhip or wares for Ionahs ſinne, &c. to the end that men may learne thereby to admoniſh one another with love when they ſee them doe amiſſe, and not ſay with Caine, Am I the keeper of my brother? for hee that is not carefull to keepe his brother from ſinne, is not carefull to keepe himſelfe either from ſinne or from ſorrow, therefore let us take heed that a wicked one bee not found amongſt us unadmoniſhed.

p. 82Further we may note that extremity is Gods opportunity: for when the winde had almoſt overturned all, and the waters had almoſt drowned all, then, and not afore, was Gods opportunity to ſet ſorth his glory.

Firſt, they uſed prayer unto the divine powers for aſſiſtance: then they uſed ſuch ordinary meanes as they knew beſt in ſuch a time; which order is neceſſary to bee uſed of all Chriſtians in their neceſſity. Firſt, to ſeeke p. 83for aid and aſſiſtance from God, and then to uſe all ſuch good meanes to helpe themſelves, as God ſhall enable them too; truſting that of his goodneſſe hee will bleſſe their endeavours. God indeed is the laſt refuge, but hee is alſo the firſt refuge which is to bee ſought unto: for hee will have us to acknowledge that man liveth not by bread onelyonly, and an horſe is but a vaine thing to ſave a man, and except the Lord keepe the Citty, the Watchman waketh p. 84but in vaine; no meanes can helpe without his bleſſing. But then, hee will not have us negligent in uſing of lawfull meanes: for he never or very ſeldome worketh without means, when the meanes may bee uſed. Danger then wee have ſeene made them to feare, but feare aſtoniſhed them not, but gathered their wits together, for they uſed meanes with wiſdome to ſave themſelves. But when the Lord ſends calamity upon many of the ungodly, p. 85they have ſo guilty a conſcience, that whileſt they feele the great hand of God, they are even diſtraught of their wits, and made as it were ſenſeleſſe, that they know not what they doe: yea when troubles come, it makes them like a headleſſe Bee, which buzzeth about ſhee knowes not whither, or like the Swallow, which by compulſion of the winde, flieth backward and forward till it fall into the Sea: or like Caine, whoſe head was p. 86fraught with feares, ſo that hee knew not whither to goe, doubting to bee ſlaine of every one whom he ſaw. But whatſoever befalleth the childe of God, hee hath ever matter of conſolation and ſome moderation of minde to beare it withall, expecting a joyfull iſſue of all. Therefore bleſſed is hee that hath the Lord for his God.

p. 87But Ionah was gone downe into the ſides of the ſhip, &c.

Ionah was faſt aſleepe when hee ſhould bee better occupied, to note our drowſineſſe in hearing, and our ſecurity in ſinne, that though the very ſenſeleſſe ſhip ſeemed by rowling and cracking to cry to Ionah, yet was not hee once moved, but like one ſicke of a Lethargy, deafe to all wakenings.

Ionah ſignifies a Dove. Hee was like Noahs p. 88Dove, that out of the Arke could finde no reſt; ſo Ionah could not ſleepe being fled from God, but the Tempeſt will awake him.

And he was faſt aſleepe.

See how little Ionah is aſhamed of his ſinne. Though all ſmarted for it yet hee ſleepes; neither winds blowing, waters roaring, ſhips reeling, nor Marriners crying could wake him. Thus wee ſleepe more deadly then Ionah, wee looke not backe on our p. 89ſinnes and examine our ſelves throughly, that wee might finde releaſe of our miſeries.

If Ionah a Prophet, and ſuch a Prophet as was the figure of Chriſt, could not withſtand this one temptation, what cauſe have we to watch againſt ſinne, to pray that wee be not led into temptation.

In Ionahs ſleeping obſerve two things.

Firſt, when we thinke our ſelves moſt at reſt, then are wee in greateſt danger, as Ionah aſleepe neere his ſhipwracke. p. 90When Herod is vaunting then is hee ſtricken, Acts 12. 21. When Nebuchadnezzar is in his greateſt pride then is hee turned out, Dan. 4. 27. When Belſhazzar is banquetting, the hand writ his condemnation, Dan. 5. 4. When the rich man ſaith unto his ſoule, thou haſt enough, Luke 12. 19. then his ſoule is taken from him.

Secondly, note here the nature of ſinne, while it is in doing, like a Harlot, ſhewes nothing but her bravery, p. 91Witneſſe Adams fruit, Noahs wine, Davids adultery, till Gods judgements overtake them, as the whirlewinde ſuddenly, unreſiſtably. So though ſin bee ſweet in the mouth it is bitter in the belly.

Then the ſhip-master came unto him, &c.

Here Ionah is taken napping, the Marriners may doe him more good then the tempeſt, whom ſinne ſhould waken perill cannot.

Ionah is aſleepe and p. 92the Marriners wake him, an Iſraelite wakened by an Infidell. Thus the Lord ſhames his ſervants, as hee reproved Abraham by Abimelech, Gen. 20. 9. Balaam, by an Aſſe, Numb. 22. 28.

This ſtory Ionah writes of himſelfe, that wee might bee warned by him to ſuppreſſe all evill motions that they take not effect.

What meaneſt thou, O ſleeper.

Ionah being thus warned did not ſnap at him p. 93that wakened him, nor yet baſely ſit ſtill but ariſeth.

Many of you come to heare the Word, and here you fall aſleepe, when you have moſt need to bee waking, but I am glad, I have now gotten a Text to waken you, for now I cannot reade my Text, but I muſt ſay, What meaneſt thou, O ſleeper, Ariſe. If you marke not what is ſaid unto you, you are aſleepe, though your eyes bee open: but if you were as wiſe as Ionah, you p. 94would not ſleepe here in the ſight of all the people, but would rather get you to ſleepe in ſome corner, for Ionah went under the hatches to ſleepe, and would not ſleepe in the ſight of the Marriners. If you were as wiſe as Ionah, you would thank him that wakened you, as no doubt Ionah did; Salomon ſaith, Pro. 28. 23. that hee which reproveth, ſhall have more favour of a wiſe man, than hee which flattereth. The Lord Ieſus ſaith, Woe be unto that p. 95ſervant, that when his Maſter commeth hee ſhall finde ſleeping, Canſt thou not watch one houre, ſaith hee to Peter? Can you not wake while I ſpeake to you? You would all be found in the Church when the Lord commeth, but you would not bee found ſleeping in the Church. You are watched, and none of you can ſteale a nap and not bee eſpied, but when your eyes bee moſt ſhut, and ſee leaſt, then moſt eyes bee upon you. I marvell how p. 96you can ſleepe having ſo many eyes upon you, ſo many clamours in your eares, and God himſelfe ſpeaking unto you. If you ſhould ſee a traitor ſleepe on the hurdle, or men ſleepe with meate in their mouthes, would you not marvell? Yet even ſo doe you, while I denounce the great iudgements of God againſt you, and while I am feeding ſome of you, you fall aſleepe, and ſo I preach in vaine. There is a Countrey whereof it is ſaid, that it is night p. 97with them, when it is day with us. I thinke that Countrey is here, for how many are here which have loſt their eyes and their eares ſince they came hither? If all of you, were as many of you are (I meane aſleepe) the ſtrangers that come hither to heare, would thinke that you were all dead, and that I preached your funerall Sermon, therefore for ſhame leave your ſleeping.

p. 98Ariſe and call upon thy God, if ſo bee hee will thinke upon us, &c.

This is another means which they uſe, Ionah being wakened, to appeaſe the tempeſt, now that they ſee they cannot themſelves allay the winds, nor aſſwage the waters, they deſire, they exhort Ionah, to try what he can doe by calling upon his God.

p. 99Ariſe call upon thy God, &c.

After that the Shipmaſter had wakened Ionah, he bids him call upon his God, as if he had ſaid, Watch and pray: hee ſpeakes like a Saint, yet hee is an Infidell; he ſaid not, call upon gods: but call upon thy God. The ſhip-maſter, would not call upon his God: but (ſaith hee) call upon thy God, and it may bee hee will helpe us: if hee had ſaid call upon our god, when hee p. 100ſaid, call upon thy God: and if he had ſaid, Hee will helpe us, when hee ſaid, if ſo bee hee will helpe us, then hee had ſhewed ſome ſparke of faith. Becauſe he wanted helpe and comfort, hee bids him ariſe, and becauſe hee was fearefull, hee bids him pray. It may bee (ſaith he) he will thinke upon us, that wee periſh not. As if he had ſaid, Ionah, we know that thou haſt a God as well as wee, and therefore wee ſay, Call upon thy God, for now every god is to betried, p. 101therefore if ever thou didſt pray in thy life fall to it now. Thus Satan leades men a blinde way with zeale, in hope of ſome reliefe being in trouble. They called upon them for helpe, which were neither willing to aſſiſt them, nor able to heare them, and when they perceived by wofull experience, that there was no kinde of ſuccour to bee had that way, they flie to God, and then Satan laboureth to undermine the confidence and expectation of helpe, and to p. 102place in ſtead thereof doubtfullneſſe and infidelity. Thus Satan will bee ſure to loſe nothing by this bargaine any way. Ionah (ſay they) call upon thy God, for if hee cannot helpe us, wee are all undone and loſt, for wee have called upon our gods, we have laboured hard to amend our ſtate, wee have caſt away our goods to lighten the ſhip, but all in vaine, for wee are no whit the better, like the woman which had ſpent all her ſubſtance about Phyſicke, yet all p. 103could not helpe her till Chriſt came, Luke 8. 43. So the Papiſts while they are well, they pray unto every Saint and Angell for ſuccour againſt the troubleſome times, but in extremity, or at the point of death, none of them can helpe, ſo that then they are faine to flie unto God or be deſtitute, as like Idolaters, as one flie is like another: they are like the Heathen, which worſhip Iuno, Venus, Neptune, Pallas, Iupiter, and the reſt: ſome hold on the one, and ſome on p. 104the other. Some ſay, if Ioon bee with mee, I care not for all the petty gods, becauſe I hold him chiefe: ſo another ſaith, if Saint Gabriel bee with mee, I care not for the reſt: and ſome raiſe great diſputations, whether this Saint or that Saint, this Angell or that Angell bee better: whether our Lady of Bullen, or our Lady of Rome be ſureſt: whether Saint Iames of Callis, or Saint Iames of Compoſtella be ſtrongeſt: and ſo like beggers which run from doore p. 105to doore, they runne from one Saint to another. If one god will not helpe, another will, thinke theſe, as though the gods were contrary one to another, and where the one bids, the other forbids. So ſome thought that Venus was a friend to the Trojanes, and Pallas was not their friend; as fooles thinke of Witches, one ſtrikes, another heales.

p. 106Call upon thy God.

They bid him call upon his God, before they knew him, but the faithfull would not worſhip a falſe god, though they may be helped by him. By the example of theſe Marriners, if they thought that their god was the true God (and why elſe did they worſhip him:) wee may learne the ſubſtance of every temptation that doth undermine us, namely, that it will bid us doe this evill, that p. 107good may come of it: Marke whenſoever thou art motioned to evill, if it doe not promiſe thee ſome goodneſſe to come of it. But the ſervants of God ought not to doe that which is evill, though they were ſure to gaine all things that can bee wiſhed by ſo doing: for they have learned their leſſon, and how to anſwer Satan at ſuch times: Why tempteſt thou me Satan? for it is written, Thou muſt not doe evill that good may come of it, Rom. 3. 8. and this is the p. 108armour called Scriptum eſt, wherewith the Lord overcame the divell in the wilderneſſe.

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

The Marriners bid Ionah pray to his God in their behalfe: but Ionah ſaith not to the Marriners, pray to your gods in my behalfe. And this is alſo manifeſt, that a Papiſt will ſay unto a Proteſtant, and one that lives well, Pray for me: p. 109but a Proteſtant if he be any thing zealous, will not ſay unto a Papiſt, Pray thou for me: knowing that when a Papiſt doth pray, hee doth it to Idols, Saints or Angels, or at leaſt without faith, and therefore their prayers are abhominable in the ſight of God, and therefore they will not bid them doe it becauſe they will not doe evill, to the intent that good may come of it: whereby it is manifeſt, that our Religion is the true Religion, our Adverſaries themſelves being judges. p. 110And ſo Pharaoh, ſaid to Moſes pray for me: but Moſes ſaid not to Pharaoh, pray for me, Exod. 18. 27. &c. Saul ſaid to Samuel, pray thou for me: but Samuel ſaid not to Saul, pray thou for me, 1 Sam. 15. 25. therefore the Marriners had need of Ionah to pray for them: but Ionah had no need of ignorant Idolaters to pray for him. And why ſhould not all pray to Ionahs God, and Pharaoh pray to Moſes God, ſeeing God hath ſaid, Call upon me in trouble and I will heare thee? Call p. 111upon thy God (ſay they) when they cried and ſaw no helpe, they diſtruſt their gods, they thought they would not helpe: indeed they could not: therefore they ran to another whom they knew not, hoping to bee helped by him, becauſe they thought ſome god there was that could doe it. So the Papiſts run from one god to another, from S. Dominick to S. Francis, and why ſhould they run from S. Dominick to S. Francis, but that they miſtruſted Dominick? p. 112they thinke hee will not heare them, and ſo they goe forward: but in the end the unknowne God is thought to be the beſt: yet the Lord taught not Peter one prayer, and Iohn another, but taught them all one prayer unto one onelyonly God, and to wait ſtill upon him, praying ſtill, with aſſurance he will bee a helpe in due time.

If peradventure hee will thinke upon us that we periſh not.

This if, perhaps, and p. 113peradventure, coſt Adam Paradiſe, God ſaid to Adam, If thou doeſt eate of this tree, thou ſhalt ſurely die. Then Evah reported theſe words, thus: leaſt peradventure we die. The Serpent ſeeing her in ſuch a minde, ſo careleſſe or forgetfull of the commandement, hee came and quite changed the matter, and ſaid; You ſhall not die. Thus ſin creepes upon us, while doubtfullneſſe remaineth in us: ſo God ſaith, You ſhall be ſaved: the trembling fleſh ſaith, p. 114peradventure I ſhall, &c. then commeth Satan, and hee ſaith, Thou ſhalt die: ſo that if you will aske what is the faith of ſinners, or if you would have it defined, it is this: peradventure yea, peradventure no: if you will aske me whereupon this faith is grounded: it is upon ifs and ands: this is the faith of the ungodly, to ſay, If ſo bee God will helpe us: for they cannot aſſure themſelves of any helpe. But wee may not doubt of our God, and ſay, It may p. 115be, or, If peradventure: for we may freely pray to our God with confidence: and may ſay, our God, and the God of Ionah will ſurely helpe us, and hath helped us. But yet let us know that we have ſinned like infidels, and doe deſerve to bee puniſhed like the Egyptians.

If ſo be he will, &c.

Thus it commeth in like a little leaven, which ſowreth the whole lump of dow, and like the moth, which eateth the p. 116whole wedding garment, and this ſame little theefe hath ſtolen away all the Papiſts faith: Therefore with them wickedneſſe lieth ſicke in bed, and calleth to every one that commeth by, Call upon God, and pray for me, if ſo be hee will looke upon us and helpe us: and ſo their hope when the tempeſt commeth, is either an eaſeleſſe horrour, or a comfortleſſe doubting.

p. 117If ſo he will thinke upon us.

Our God thought upon us in the time of trouble: hee thought upon us, and laid the tempeſt when our enemies called upon their gods, Saints and Angels. But what doe we meane, beloved, when mercy is come to ſend for judgement? for though we be ſaved with Iſrael, we deſerve to bee plagued with Pharaoh, becauſe wee are not thankefull for this, namely that the Lord hath thought upon us in p. 118our diſtreſſe; for hee travelleth with merciemercy, and laboureth till he be delivered, he goeth laded like a Bee, but wants a hive. There are two hands, a hand to give, and a hand to receive: Gods hand to give, and mans hand to receive: the hand of God is a bountifull and a mercifull hand, a hand loden with liberality, full of gracious gifts: therefore let us ſtretch forth the good hand to receive it, thankefully to embrace it, cheerefully to entertaine it, and carefully p. 119to keepe it, let us receive it by the hand of faith, the hand of love, and the hand of prayer, for who ſo commeth with his hand ſhal be filled, & who ſo commeth without it, ſhall go empty away, becauſe they have despiſed the waies of God: for when I inſtructed them, they would not heare, and what I taught them they would not learne, ſaith the Lord, Pro. 1. 24, 25. Ionah wakened thus, and thus exhorted to call upon his God, ſoone no doubt perceived his p. 120danger, and partly with the horrour of his ſinne, partly for feare of the deſerved, and thus threatned drowning and other puniſhments, without queſtion was grievouſly vexed. For hee could not but ſee, that the very dumbe creatures were bent againſt him for his diſobedience: the winde blowes, as though it would overturne all, the waters roare, as though they would drowne all, the ſhip tumbles, as though ſhee were weary of all, and albeit the Marriners p. 121had cryed, and caſt out the wares, as though they would loſe all, yet the tempeſt rageth ſtill, their danger is greater than ever.

Wherefore now one might have ſaid to Satan, Satan thou perſwadeſt him to flie from his defence for his ſafety, and madeſt him beleeve that he ſhould come ſafe to Tarſhiſh, and there live at liberty and eaſe, enjoying all temporall benefits at his pleaſure, but now thou haſt brought him into the priſon of the ſhip, and it p. 122is toſt thus by this tempeſt likely to deſtroy him, thou leaveſt him in the greateſt danger, and rejoyceſt that Ionah quaketh at the tempeſt, and hath his heart aking for feare of the danger thus threatned due to rebellion: yea, ſeekeſt alſo to drowne him, and that alſo in hell, howſoever thou pretendeſt a deſire to preſerve him from troubles, and procure him many pleaſures, with much ſecurity: O moſt wretched and deceitfull lyer, he that truſteth his enemie, and hee p. 123that beleeveth thee, ſhall ever be deceived. And now might Ionah ſay, Beware by me, for thus hath the tempter deceived me, he hath allured mee with flattering fantaſies, and perſwaded me, that it was but an eaſie thing to flie from the preſence of the Lord, that ſeeth alwaies all things, and from whom no man, no nor ſecret lurking in any mans heart can be hid, but all are alwaies in his preſence. Hee made mee beleeve that light could be brought out of p. 124darkneſſe, that good may come of evill: for hee aſſureth mee, that if I would ſet forth toward Tarſhiſh, I ſhould not onelyonly ſhun the preſence of the Lord, but ſhould live at eaſe like one unknowne, both for my vocation, and alſo for my behaviour in the execution thereof, and ſo I might creepe into a familiarity with theſe people, and enjoy the benefit of their ſociety. Otherwiſe, if I went to Nineveh as the Lord commanded, they would hate and perſecute me, p. 125yea, and ſo I ſhould end my life in miſery, both becauſe they being Gentiles, and I a Jew, they cannot abide me, for the one holdeth the other in contempt: and alſo becauſe of my meſſage, namely, a Prophecy of deſtruction, grounded upon a reproofe of their vile and ſinfull pleaſures. Which meſſage, Satan perſwaded me would be ſo hainouſly taken, that no death, nor torment, that they could deviſe for mee, would bee thought ſufficient, and ſo I ſhould bee ſure never p. 125to eſcape their hands alive, if I went: as though the eternall and moſt glorious God, which ſent me thither, were not able to defend me from all evill when I came thither, as well as he did Daniel in the Den of Lyons, and Chriſt in the wilderneſſe among the ſavage beaſts. And when Satan had thus perſwaded me I beleeved him and ſo tooke my journey to flie from the preſence of the Lord, if I could have performed my intē tion. But the Lord hath beheld the ſtubborneneſſe p. 127and diſobedience of my heart, and therfore followeth me with great diſpleaſure: he hath ſent out this tempeſt upon the ſea, whereby we are like to be overwhelmed, and ſo neere as we are to the water, ſo neere wee are to death by all likely-hood.