Jonah the Messenger of Ninevehs Repentance, Part 4

Jonah the Messenger of Ninevehs Repentance · Part 4

p. 129THE PVNISHMENT OF JONAH.

JONAH 1. 7.

Afterwards they ſaid every one to his fellow, Come and let us caſt lots, that wee may know for whoſe cauſe this evill is come upon us, So they caſt lots, and the lot fell upon Ionah.

NOw followeth another meanes which the Marriners uſe to appeaſe p. 130the tempeſt.

They caſt lots.

But firſt, they conſult and conſent to caſt lots. The tempeſt was ſo ſtrong that they concluded with themſelves, it was the revenging power of ſome angry God, for the ſin of ſome notorious wretch that was amongſt them.

Seeing therefore neither they, nor Ionah praying, had appeaſed the tempeſt, but it was rather increaſed, and no man confeſſed he was the ſinner, p. 131they take counſell, and agree to find him out by lots, wherein let us obſerve; firſt, never a one of them is of Davids ſpirit, who when he ſaw the people plagued, ſaid, Lord it is I: Every man excuſeth himſelfe: for every man would extenuate his own ſin, and diminiſh it, and every one thinketh his ſinne ſalved, when hee hath excuſed himſelfe. Let Adam be his owne judge, and he will ſay. The woman tempted him to ſin: and let the woman be her owne judge, and ſhe will p. 132ſay, Yonder Serpent perſwaded her to it. Let every one be his own judge, and there will be ſuch poſting off of ſin, that never a one will be found guilty. There is none that will be ſo impudent, as to ſay he hath no ſin at all, yet few that will freely confeſſe they have grievouſly ſinned. Therfore theſe here ſay every man within himſelfe, though he be a ſinner, yet he is no great ſinner. None are accounted ſinners, unleſſe they bee openly detected of ſome notable and hainous p. 133crime. If they be dicers, ſwearers, drunkards, brawlers, pickers, flatterers, prophaners of the Sabbath, ſleepers at Church, and ſuch like, they be not thought ſinners: theſe actions are counted no ſins, but rather recreations. For the multitude count none ſinners, unleſſe they be theeves, traytors, open and groſſe Idolaters, and taken with ſuch like capitall crimes: no more theſe neither, were it not for feare of the law: as none among the Iewes, but Publicans, were counted p. 134ſinners, all the reſt were good fellowes, and juſt men.

The Papiſts ſay, ſome thoughts, affections, words, and outward actions, not agreeing with the Law of God, are eaſily waſht away with a little holy-water, &c. they are not deadly, they deſerve not the wrath of God, they are but veniall. Did you ever read of theſe veniall ſinnes in the Scripture? But thinke you they have nothing but Scripture? Yes they have Decrees, they have decretals, the Ceremonies p. 135whereof obſerved, theſe veniall ſinnes are ſoone pardoned, & they have a Pope that can forgive any ſins. Thus they leſſen ſinnes, thus they abate the price of ſinnes, and they can buy out ſins with money, or redeeme them with Maſſes, and by a little ſhort pennance purchaſe a large and long pardon.

And as the Marriners, every man thought hee was no great ſinner: ſo Ionah thought with himſelfe, Though I bee a great ſinner, yet am I not ſo grievous a ſinner as p. 136theſe Idolatrous heathens: or if he throughly condemned himſelfe, yet unwilling to bee knowne ſuch a rebell, he thought it may be, it is moſt likely, they are many, I but one, peradventure therefore the lot will not fall upon me: like a theefe, which notwithſtanding in his own heart hee acknowledge himſelfe guilty of that wherewithall he is charged, yet will not confeſſe, untill the matter be throughly ſifted, and ſo clearely proved to his owne face, in ſuch ſort, p. 137that he cannot for ſhame (though with ſhame hee confeſſe,) deny it. Therefore if God had not ſifted out this ſinner the better, Ionah would not have beene knowne the man, and the Marriners would ſtill have contended who was the leſſer ſinner, therefore they conſult to caſt lots.

Let us caſt lot.

They did not uſe to caſt lots, this was no cuſtome among the Marriners: but the tempeſt was p. 138ſo wonderfull, that it made them ſeriouſly to thinke of God, and willing to uſe the meanes preſcribed by God for the ending of doubtfull matters, acknowledging that he ordereth all, and the lot is the ſentence of God: by the falling of the lot, he revealeth the truth.

Theſe like worldlings never confeſſe God, but when he commeth in a tempeſt: they will not ſee his mercy, untill his juſtice appeare: they will not acknowledge Gods governement, before p. 139he bring on them ſome judgement, like Pharaohs Sorcerers, who confeſſed not Gods majeſty, while they lived at eaſe, but when the Lord plagued them, they cryed out, This is the finger of God.

Let us caſt lots, that wee may know for whoſe cauſe this evill is come upon us.

Why? what are they the better when they know him? what would they doe with him on whom the lot ſhould p. 140fall? Surely they ſuppoſing, or rather cleerely ſeeing this tempeſt to be ſent from ſome wrathfull power, and that for ſome one mans ſinne amongſt them, they determined having found him, to ſacrifice him unto the God that was ſo offended by him, God turneth evill unto good, but the divell turneth good unto evill. The Gentiles had a cuſtome in the time of the common plague, to ſacrifice one for the reſt. This cuſtome they took by imitation of the Iewes, in offering beaſts, p. 141and of Abraham in offering his ſonne, the divell that father of lies and ſchoolemaſter of all miſchiefe teaching them. So the divell tooke advantage to doe evill by the ſervice of God. In moving the Gentiles to worke abomination by offering men, imitating the Iewes commanded ſacrifices. But if they had rightly knowne the true God, they would have taken their ſins by the throat, and have ſacrificed them.

p. 142Come, let us caſt lots.

The Marriners were not ſo wiſe to prevent the tempeſt before it came, as they be diligent to allay the tempeſt when it may not be laid: we overtaken with Gods juſt judgements, are very carefull alwaies, to uſe all meanes to bee rid of them. But who keepeth a watch over his owne waies, and diligently laboureth to keepe himſelf free from that which neceſſarily draweth on it ſelfe Gods judgement? p. 143who purgeth himſelfe of his ſinnes, leſt hee bee ſicke? who letteth or fetcheth out his corrupt bloud of pride, luſt, covetouſneſſe, leſt hee before? who keepes a good diet, and maketh his choiſe of holy exerciſes, godly companions, religious conferences? &c. But know we, he is not ſafe that is ſound, neither he ſound that is intemperate.

So they caſt lots.

Whether it be lawfull to caſt lots, it is not evident p. 144by this example, becauſe they were Gentiles, and therefore no preſident for us: but ſo farre may we uſe them, as the Word doth lead us, and no further.

There are two Goats brought to Aaron, Levit. 16. that hee might caſt lots, to ſee which Goat ſhould bee killed, and which ſhould not, theſe Goats ſignifie Chriſt: for as he died he lived againe, and as he was buried, he roſe againe. Againe the land of Canaan is parted by lots, Numb. 34. to ſee what part each p. 145Tribe ſhould inhabite. Againe, that theefe Achan is found out by lots, Ioſh. 7. firſt by his Tribe, then by his Family and laſtly, by his particular perſon.

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

p. 146Againe, Matthias is choſen by lots to the Apoſtleſhip in ſtead of Iudas, Acts 1. ſo that it is lawfull in ſome cauſes to caſt lots, ſo that they doe attribute nothing unto them, and acknowledge that the lot is cast into the lap, but the diſpoſition thereof is from the Lord, Pro. 16. 33. for they muſt not ſay that it is their chance, fortune, or good lucke: for ſo they make an Idoll of it, and rob God of the honour due unto him. For it was not Sauls p. 147fortune to be King, but Gods mercy: it was not Achans chance to be caught, but Gods judgement. Lots may bee uſed to prevent ſtrife, when all other meanes have beene uſed, and ſometimes before all other meanes, when in wiſedome it is thought the beſt meanes. Brethren often and godly at firſt divided their inheritance by lots, as the Children of Iſrael divided the land of Canaan. Therefore in the Church of Geneva there is an order, that in p. 148the time of plague, there ſhould be an houſe ſet apart for the ſick to lodge in, and leaſt they ſhould bee uncomforted, they chuſe out a Mininiſter by lots to doe it.

So they caſt lots.

Now we are come to put up our ſelves to the Court of Lawyers, to ſee if they will doe any thing for God, for conſcience, or for love, viz. that they would end mens ſuits quickly, and let the poore Clients have equity. Some p. 149ſay that Lawyers bee good untill they bee Counſellers, like Lions, which will be gentle untill their tallons grow: bee not offended, but amend, for malice ſpeakes not.

I am perſwaded, that if the lots were caſt to ſee who troubles the ſhip, it would fall upon the Lawyers: bee not offended but amend, for malice ſpeakes not. A poore Client commeth forth accuſing one, and going home accuſeth a hundred: for ſo many ſeeke to hinder p. 150him, ſo few ſeeke to further him, and ſo many ſeeke to hinder him, that all his gaine is but labour and loſſe.

For a ſmall matter many will come to law, to ſtrive for that, which with reaſon might eaſily be attained without ſuch contention, and others ſeeke to enrich themſelves with contending for a ſmall matter with their neighbours, yet in the end loſe that they ſought, and that they had beſide: and ſo they contend and ſtrive about a thing p. 151commonly, till the Lawyer hath gained more by them, than the thing which is in controverſie is worth. Theſe are like the Mouſe and the Frog, which ſtrove ſo long about Marſhground, that at length the Kite came and took them both from it. Others will come up to law about a ſmall matter, and therein ſo intangle themſelves, that they cannot rid their hands of it, untill it have almoſt undone them, like a ſilly ſheepe that is hunting a flie, p. 152which runneth from buſh to buſh, and every buſh catcheth a locke of him, ſo that the poore ſheepe is threedbare ere he hath done, and hath not a fleece left him to cover himſelfe withall. So hee runnes from Court to Court, to ſue, to complaine, to plead, till he have ſpent his cloake, his coat: were it not better to have caſt lots for the coat at firſt? For the Law is like a Butlers box, play ſtill on till all come to the Candleſticke. Therefore p. 153it is lawfull, to end any controverſie in a hard matter, to uſe this meanes.

Now whether it bee lawfull to caſt dice, if lots may not bee uſed (as Salomons words, Prov. 18. 18. The lot cauſeth contention to ceaſe, compared with Heb. 6. 16. prove) but in hard matters and waighty cauſes, when the thing is doubtfull, and all good meanes are tried before to avoid ſtrife: that queſtion is decided, which none but voluptuous men make p. 154queſtion of, namely, whether dice-play bee a meet exerciſe for a Chriſtian ſoule. Salomon ſaith, the lot cauſeth contention to ceaſe: therfore, lots are to end ſtrife, but theſe lots make ſtrife: for before thou takeſt the Dice, thou knoweſt thine owne, and no man ſtriveth to take it from thee: but when thou caſteſt the Dice, thou doeſt (as it were) aske whether thine owne be thine owne, and makeſt a ſtrife of no ſtrife. Art thou not worthy p. 155to loſe the gifts of God, which ventureſt to loſe them when thou needeſt not? Doeſt thou not deſerve to forgoe thine owne, which art ſo greedy of anothers, that thou wouldeſt have his living for nothing, but for turning of a Die? Eſau did not ſell his birth-right ſo lightly, but hee had ſomewhat for it which refreſhed his hunger, but God hath given thee a living, and thou ſpendeſt it for nothing. The Marriners did caſt lots to finde out the ſinner: p. 156they did not caſt Dice to ſee who ſhould winne, as Dicers doe: for to whom the lot falls, hee taketh all, which deſerves to loſe all as well as the other, and hath no right unto it by any law: for God hath not allowed one man to take anothers goods for the tripping of a Die, but either they muſt bee merited, or they muſt be given, or they muſt be bought, or elſe it is unlawfull, ungodly, unconſcionable, to take them: Beſides the brawles, the p. 157coſenages, the oathes annexed to this game, which would not agree with it, unleſſe it had beene a meete companion for them. Thou takeſt another mans goods for nothing, whereas God hath appointed thee to get thy living, with the ſweat of thy browes, for thou takeſt away that which others ſweat for, and whereas thou ſhouldeſt live by working, thou ſeekeſt to live by playing, like as the Ape which lives by toying. Doth any Dicer thinke p. 158he doth well? Tell me what thinkeſt thou? for every ſinner doth condemne in his prayer to God, that which he excuſeth before men: if they which are Gameſters repent it, how can they which are Gameſters defend it? Thou ſhouldeſt doe nothing, but that thou wouldeſt have God finde thee doing if hee ſhould come to judgement: wouldeſt thou have him take thee at dice? I am ſure thou wouldeſt not have God ſee thee ſo vainely occupied: neither canſt thou p. 159thinke, that Chriſt, or his Prophets, or Apoſtles, or Evangeliſts, were Dicers, for no ſuch lots are named in the holy Scripture, and yet the Lords day is moſt prophaned with this exerciſe, Cards and Dice, as though they kept all their vanities to celebrate holy dayes, what haſt thou to alledge for Dice, now evidence is given up againſt them? haſt thou any patron to ſpeake for them, but thy vaine pleaſure and filthy covetouſneſſe, which are condemned p. 160already, and therefore have no voice by Law? Take away theſe, and take away Dice. The Patron condemnes the Clients, when one voyce condemnes another: if the exerciſe were lawfull, ſuch Patrons as pleaſure and covetouſneſſe would not ſpeake for it. Take thy pleaſure therefore in that which is good, and the Angels will rejoyce with thee: if this were good, God would proſper them better that uſe it: but neither winners nor looſers are p. 161gainers. I know not how, but there is not ſo much wonne as loſt, as though the Divell did part ſtakes with them, and draw away with a blacke hand, when no man ſeeth, for the winner ſaith, he hath not wonne halfe ſo much as the looſer hath loſt. One would thinke that one of them ſhould flow, when ſo many ebbe: there is never an ebbe without a flowing, never one loſeth, but another winneth, but at Dice. What a curſed thing is this that turnes no man p. 162to good, which robs others, & beggars themſelves? The Schoole of deceit, the ſhop of oathes, and the field of vanities. Thou doeſt not onelyonly hazzard thy money (in this game) but ventureſt thy ſalvation, and caſteſt Dice with the divell, who ſhall have thy ſoule. For every thing that commeth well to man, he giveth thankes, but for that which commeth by Dice, hee is aſhamed to give thankes; which ſheweth, that in conſcience that gaine is p. 163evill gotten, and that hee ſought it without God. Can this bee good when worſt men uſe it moſt? If it were good, the evill would like worſe of it than the good: but the more a man ſavoureth of any goodneſſe, the more he begins to abhorre it, and his Conſcience doth accuſe him for it as for ſinne. They which doubt whether GOD doe allow it, need but looke how hee doth proſper them that uſe it: but they truſt not in God, (the termes of p. 164their occupation diſcrie) for they call all their caſts, chances, as though they relyed not upon God, but upon chance. Therefore if Dice make ſtrife without cauſe, if they take away others goods for nothing, if wee may not live by playing, but by labour, if they which have beene Dicers, repent it among their ſinnes, if the holy men never uſed this recreation, but the worſt moſt delight in it, if thou wouldeſt not have God ſee thee when thou p. 165playeſt at Dice, nor take thee at it when he comes to judgement, if nothing but pleaſure and covetouſneſſe ſpeake for them, if they doe not proſper which take pleaſure in it, if they truſt not upon God, but relie upon chance, if thou doeſt not onelyonly venture thy money, but hazzard thy ſoule, then the beſt caſt at Dice is, to caſt them quite away.

p. 166And the lot fell upon Ionah.

The lot fell upon Ionah, not becauſe hee was the greateſt ſinner of them all, (for ſo is the opinion of the common people, to cenſure them worſt whom they ſee moſt afflicted: If any one bee ſeene to beare his croſſe, then many will ſay, This is a wicked man, and ſo thinke well of themſelves, ſuppoſing that God is not bent againſt them to puniſh them as p. 167well,) but becauſe Ionah ſhould feele the hand of the Lord both puniſhing and preſerving him, and be reformed: for God correcteth all, as hee did his Sonne, to learne them obedience. But if judgement begin with the houſe of God, what ſhall become of the ungodly?

And the lot fell upon Ionah.

Now when the ſinner that troubled the ſhip is taken, now Ionah p. 168can hide himſelfe no longer. Now he might alſo feare to bee ſacrificed by the Marriners preſently. For the Marriners, partly for the paine they had endured, partly for the loſſe they had ſuſtained, partly for the danger wherein they remained, were no doubt as the ſhee wolves robbed of their whelpes, out of meaſure furious and fully bent to ſacrifice him on whom the lot fell, to appeaſe the wrathfull God. But God ſtayed, and reſtrained the rage p. 169of the Marriners, and made them afterward willing to abide the tempeſt a while, and put themſelves to more paine to ſave him, endevouring by rowing to recover land. For having heard of the true God, and though they loſt their goods, having found who is all good, ſhall we (ſay they) deſtroy him that hath ſaved us? Shall we give him up to death unneceſſarily, that hath brought us to life, and aſſured us to reigne with God in all glory everlaſting? p. 170Surely the thankleſſe are graceleſſe: eſpecially they that love not, and ſhew not forth the labour of love for their gracious guide to God: but therefore wee may ſee that the hearts of men are in the hands of God, and he turneth them which way he liſt, hee faſhioneth their hearts every one, yea even Kings hearts, as rivers of water doth he turne, to water and make fruitfull his vine: to pitty and to perſecute, to honour and to ſhame, to love and hate his people: p. 171to deliver their power to the beaſt, Revel. 17. 13. And againe to eate the Whores fleſh, and to burne her with fire, Revel. 17. 16, 17. Therefore let us never feare to performe our duties whatſoever, to whomſoever: for he formeth the hearts of all, who hath promiſed to honour them that honour him but to make them contemptible that doe deſpiſe him. Neither let us put confidence in man, nor in Princes, for their hearts are rivers of water of p. 172themſelves, fleeting eaſily as they be led following: But eſpecially let us not forget chiefly to make prayers, ſupplications, interceſſions, and to give thankes for all thoſe, 1 Tim. 2. 1. on the godlineſſe or prophaneneſſe of whoſe hearts, the flouriſhing or defacing of the Goſpell of Chriſt Jeſus, and the choſen of God doth moſt depend.

p. 173And the lot fell upon Ionah.

Now Ionah could not deny hee was that ſinner, unleſſe he would accuſe God of unrighteous judgement: for the lot is caſt into the Lap, but the whole diſpoſition thereof is of the Lord. Now therefore he muſt needs confeſſe it. The windes thundering, the waves tumbling, the ſhip cracking, the Marriners quaking, upon their gods crying, their wares forth caſting, p. 174Ionahs prayers requeſted, to caſt lots conſulting, Ionah kept himſelfe cloſe, hee would not be thought that ſinner. The winde ſaid, I will overturne thee; the water ſaid, I will drowne thee: the ſhip ſaid, I cannot hold thee: the Marriners ſaid, Wee cannot helpe thee: his prayers ſaid, Wee cannot profit thee: his conſcience within bleeding, and God at the doore of his heart knocking, and the lots now ready for caſting, ſaid threatningly, For p. 175thee the tempeſt is come, thou fugitive, and wee will diſcover thee.

Yet Ionah conceales his ſinne, ſo much did hee abhorre the ſhame of men, of ſtrange men, a few men, fraile men, or the feare of the fury of the fleſh. Therfore after the windes had roared, and alſo the waves raged, and the ſhip reeled, and the Marriners cryed, and the lot, his conſcience, and God himſelfe threatned him, the lot alſo condemned him, and the feare of p. 176being ſacrificed by ſinners to Satan terrified him, ſo that hee forthwith repented throughly, he declared it openly, and confeſſed his ſin freely. Such a ſtirre hath God before hee can come by his owne: he muſt croſſe us, and ſet himſelfe and all his creatures againſt us, he muſt ſtraine our bodies, or leave our ſoules, and conſtraine us to it, before wee will returne from our wicked waies and throughly humble our ſelves to yeeld him due obedience, O the p. 177goodneſſe of the great God? O long ſufferance and bountifullnes unſpeakeable, which not onelyonly leadeth, but alſo in the chaines of love draweth us to true repentance.

It was Gods great goodneſſe to Ionah, that the Marriners ſacrificed him not: greater, that he truely repented: that God continueth in his calling, and bleſſeth his (whoſe flying from God, deſerved flinging to Satan) not ſo much ſolemne Preaching, as ſudden confeſſion, and p. 178ſhort denuntiation of vengeance, yea made it ſo powerfull, that it converted Idolatrous Heathens, moſt hardned Idolaters: firſt Marriners, then Ninevites.

For what a bleſſing felt Ionah, God vouchſafing him of this honour, to offer them a lively, holy, and acceptable ſacrifice to God, by whom hee preſently before, greatly feared to have beene offered a dead, unholy, and ſo a delightfull ſacrifice to Satan. This feare baniſhed, and that joy poſſeſſing p. 179him, what a mercy of the Almighty did Ionah thinke it: But before hee converted the Ninevites, he was more to be humbled, fuller to be ſtrengthened, better every way to be prepared. Therefore God would have the ſea to waſh him, the Whale to faſt him, and yet miraculouſly ſafe to preſerve him, that being purified, he might pray fervently: and being delivered, finde power, comfort, and courage abundantly. Therefore when by lot being taken, p. 180and by his owne confeſſion found the man that procured the tempeſt, the Marriners in love and compaſſion of him, had aſſayed by rowing to get to land, but could not, the Sea raging more and more, and Ionah himſelfe profeſſed he knew the tempeſt was ſent for his cauſe, and would bee layed, he being caſt into the Sea. Ionah at length was caſt out of the ſhip into the ſwelling ſurge of the tempeſtuous Sea. What hope of life then left? Is there any? to p. 181ſwallow up all, ſoone after hee is ſwallowed whole of a Whale. Here let us marke, that after the tempeſt had terrified Ionah, the Marriners reprooved him: when they had reprooved him, his conſcience pricked him, when his conſcience had pricked him, the conſulting to caſt lots grieved him: after griefe for conſulting, their concluding to caſt lots vexed him: vexed at the concluſion, the lot condemnes him: the lot having condemned him, p. 182in what an agony think we was Ionah? partly, that he ſhould bee held that notorious wretch that had brought this woe? partly, leſt they in their raging griefe, for their great trouble of body, loſſe of goods, and danger of life, ſhould forthwith kill him for a ſacrifice, to appeaſe the unknowne angry God? But after this agony, the terror of drowning followed, and after that the horror of that huge fiſh: firſt, leſt it teare him in peeces, then leſt it melt him, p. 183afterward, leſt it poyſon him: laſtly, three daies and three nights the comfortleſſe horror of darkeneſſe, and noyſome ſtinke in the fiſhes belly tormented him.

Firſt then ſee, the windes could not further him, the waters could not beare him, the ſhip could not hold him, the Marriners could not helpe him: and being caſt out, leſt all for him be caſt away, the Whale would not ſpare him, the ſtinch would ill feed him, the darkneſſe would p. 184leſſe glad him, and light might not viſit him. Now ſee then what Ionah got by his journey, notwithſtanding all the promiſes of which Satan aſſured him, and all the furtherances which the Serpent procured him, hee loſt his labour, loſt his money, loſt his joy, loſt his credit, loſt his quiet, and ſaw no hope but to loſe his life too, finding plentifully and bitterly feeling dreadfull feares. He truſted to the windes, the windes could not▪ ſave him: hee truſted to p. 185the ſhip, the ſhip could not keepe him: he truſted to the Marriners, the Marriners could not hold him: he truſted to the lot, the lot would not ſpare him: he truſted to the waters, the waters could not beare him, neither would the Whale forbeare him, neither did any thing make ſhew of likelihood to ſave him. Therefore wee may ſee in Ionah, what it profiteth a man to flie from God, forſaking his calling, and ſo practiſing the evill motions of Satan p. 186in ſtead of the knowne will of God. Aſſuredly, if we follow his flatteries as Ionah did, we ſhall have as hee had, accuſing conſciences, fearefull hearts, and the wrath of God upon our heads. For hee hath nothing to give us, although he promiſe and make us beleeve hee hath Kingdomes. Yes indeed, he hath horror of minde for all that obey him, and hell for the reward of his, which will make all their hearts ake which receive it.

See ſecondly in this p. 187puniſhment of Ionah, the juſtice of God. The Bee, when ſhee hath once ſtung, doth leeſe her ſting, ſo that ſhee can ſting no more: So doth not Gods juſtice puniſhing ſinne: for it retaineth power, it hath ſtore of ſtings to vexe ſtill: when one judgement is executed, hee ever hath other enow ready, either of the ſame kinde in another degree more ſharpe, or of another ſort: for all the creatures with their ſeverall powers, are Gods darts to ſtrike us when p. 188hee commands. Therefore if we be ſicke, ſickneſſe is not dead with us: if we be poore, poverty endeth not: if we be in danger, danger is not therefore put downe for ever after: and if we be vexed, vexation hath not therefore loſt his ſting: his darts, his weapons alſo are as ſharpe now as they were at the firſt, and ſharper too, becauſe wee are ſinfuller. For according to the ſickneſſe is the medicine, and wounds more dangerous, require more dolourous plaiſters.

p. 189And if thou be diſobedient, then hee will lead thee through them all, untill he hath humbled thee, and made thee to glorifie him with obedience, or utterly deſtroyed thee.

Thirdly, let us not forget, neither lightly think of this that God knoweth how to puniſh for ſinne, yea moſt ſeverely to correct his children, though repenting. If our Prophet Ionah here may not keepe thee ſome good while in a due meditation of it, let that man after Gods p. 190owne heart, the ſweet Prophet of Iſrael come to thy mind, and in him ſee, whether God cockereth his entireſt friends, or ſomething ſharpely, if not bitterly, handleth them, ſetling themſelves in their dregs, or ſecurely ſerving the Lord, 2 Sam. 18. 6. 10. 27. 2 Sam. 12. 13, 15, 16, 17, 18, 19, 20. Chap. Pſal. 30. & 75. Hoſ. 6. 4.

Laſtly, yet conſider God is rich in mercy, and full of compaſſion, loth to puniſh unleſſe too farre provoked, content to ſhake his rod p. 191over us, to make us feare onelyonly, and keepe us free from feeling his ſtroaks, if that may have his due worke in us, that is, recall, reforme, and confirme us: for as the windes could not overthrow Ionah, nor the waters drowne him: ſo neither could the Whale conſume, poyſon or annoy him, or ought but feare him, though it had ſwallowed him: for Ionah remembring God, God ſhewed hee forgot not Ionah. Therefore when and where Ionah thought verily and ſpeedily p. 192to have periſhed, then and there God cauſed him to bee three daies, and as many nights moſt ſafely preſerved. O power omnipotent, O goodneſſe all ſufficient, in al things, at all times. God then as well knoweth to deliver his out of all diſtreſſe in due time, as to reſerve the wicked to the day of judgement to be puniſhed. And in what danger ſhall wee deſpaire? In what extremities ought not wee to hope in our moſt mighty Saviour, remembring p. 193JONAH in the Whales belly, Ionah 2. 10. Ieremy in the mire of the deepe dungeon, Ier. 38. 13. Daniel among the fierce Lyons, Dan. 6. 24. his three companions in the hot burning Furnace, & 3. 26. nay, 600000. men of warre, and three times as many moe, men and women, young and old in the Wilderneſſe, lacking now drinke, then meate, Exod. 17. 6. and all theſe delivered out of all danger, theſe laſt miraculouſly ſatisfied with drinke out of the rocke, p. 194and with meate abundantly from heaven, Ex. 2. 15. 3. 10.

Secondly, though Ionah be cſt into the troublous Sea, and ſwallowed of a huge Whale, yet hee muſt preach at Nineveh: though Moſes flie out of Egypt, yet he muſt be the leader of Gods people thence, Gen. 29. 20. Ioſeph is in priſon, but he muſt bee the Lord of Aegypt, and preſerve the Church alive, Gen. 41. 40. 45. 78. Who would have thought that Saul ſhould become Paul, Acts 9. 1, 2. p. 195or forſwearing Peter a faithfull Preacher, Acts 4. 11, 12. Suſpend then thy judgement and wonder at Gods workes, whether of mercy, or juſtice, and thinke not the worſe of a man though he were caſt out of the Sea, as Ionah, Ionah 2. 10. or baſely brought up as Amos, Amos 6. 14. for the deliverer of Iſrael was brought out of the flagges, Exod. 2. 3. and the converter of Nineveh out of a Whale, Ionah 2. 10. and the ſalvation of the whole world out of a ſtall, Luke 2. 17.

p. 196And the lot fell upon Ionah.

The lot fell upon Ionah, that hee might be caſt out of the ſhip, that as the ſhip was almoſt broken, but not altogether: ſo Ionah might bee almoſt drowned, but not altogether: almoſt conſumed, almoſt poyſoned in the belly of the Whale, but not altogether: and that being in the double deepe duely humbled, and as gold in a Furnace, fined and fit for Gods workes, hee p. 197might thence in a miraculous manner come forth like Lazarus in his winding ſheet, that hee might glorifie God once againe, and couragiouſly cry againſt Nineveh.

And the lot fell upon Ionah.

The lot fallen upon Ionah, the juſtice of God (both manifeſting the truth incorruptly, and chaſtiſing his diſobedient ſervant ſeverely) did appeare but with all ſingular mercy ſhined, and the Marriners mindes p. 198were mollified, in that they ſacrificed him not to Satan, but much more that he by that meanes truely repented. Inſomuch that the old Idolatrous Marriners, preſently by him were converted, and he caſt into the Sea, was not drowned, ſwallowed of the whale, and three daies continuing therein periſhed not, but miraculouſly was preſerved, and moſt graciouſly caſt on land ſafe: and laſtly, crying againſt Nineveh that ſinnefull Cittie, had his Preaching ſo mightily prevailing, p. 199that he wonderfully humbled them all. This mercy was marvellous, this goodneſſe of God to Ionah moſt glorious: For the Ninevites hearing, Yet forty daies and Nineveh ſhall bee overthrowne, Ionah 3. 5. firſt as the Marriners had before done, beleeved the Word of GOD, though they never heard it before? If we heard the Word of God preached as the Marriners and Ninevites did with trembling hearts, in the ſenſe of Gods Majeſty, it would not be but wee p. 200ſhould feele the power of it lively, and filled with all joy in beleeving ſpeedily, but uneffectuall and fruitleſſe is Preaching, becauſe there is nothing almoſt but unreverent and ſenſeleſſe hearing. And why ſhould God teach the heedleſſe to learne? Why ſhould hee give pearles to dung-hill Cockes, nay, to very ſwine? But they beleeved the Word aſſoone as they heard it, though they never heard it before. What doth that argue? Surely it ſheweth, p. 201that the fooliſh and ſimple are more diligent and ready, both to heare and receive the Word of God, then thoſe that are wiſe in their owne conceit, or alſo in the view of the world. What ſaith Chriſt? The poore receive the Goſpell, Mat. 11. 5. What ſaith Paul? Not many rich, not many wiſe, 1 Cor. 1. 26. For though we have knowledge, if our knowledge be like the Phariſees, Mat. 23. 13, 14, 25, 26, 27, 28. that is, in ſhew of ſincerity onelyonly, in counterfeit holineſſe, and hollow p. 202hearted friendſhip through hypocriſie, it had beene better for us that we had beene ignorant, for it will but leave us the more inexcuſable, it will be found inſufficient to ſave us, but ſufficient the more fearefully to condemne us, becauſe we know our Maſters will and doe it not. Therefore as Peter ſaid to Simon Magus, Thy money periſh with thee, Acts 8. 20. So will the Lord ſay unto ſuch, Thy knowledge periſh with thee, ſeeing it is fruitleſſe.

p. 203But when Nineveh had beleeved God, what did they ſecondly? They ſpeedily, they notably repented, they proclaimed a faſt, they put on ſack-cloth, they humbled themſelves before the Lord, they earneſtly beſought him to turne away his wrath from this woefull Cittie. Ionah preached at Nineveh, crying againſt it, ſeemeth to have humbled them, and that without a miracle (without which ſcant any doctrine is of credit among the Gentiles) not onelyonly within p. 204forty, but within foure daies, much within forty dayes, he converted Nineveh, ruffling Nineveh, old and Idolatrous Nineveh, long before forty dayes be ended, the ſeed is ſowne, growne, increaſed mightily, and full ripe, in a ſoile in reaſon moſt barren. Sow therefore, yee Seedſmen, where you are ſet. If ye ſow cheerefully, ye ſhall reape plenteouſly in due time: Faint not: ſay not I have a ſtony, or a ſtarved, or a thorny ground: Nineveh repents in ſackcloth.

p. 205In which willing ſubmiſſion of theirs, and ſpeedy lively repentance at the words of the Prophet, (after hee had beene three daies and three nights in the Whales belly) the calling of the Gentiles by Chriſt, (after hee had beene three daies and three nights in the bowels of the Earth) might well bee ſignified. For they no leſſe willingly than the Ninevites, ſubmitted themſelves to the Goſpell preached no leſſe ſpeedily, and peradventure p. 206more truely repented. For though they now thus wonderfully humbled themſelves, not the fearefull multitude onelyonly, but the richeſt and greateſt, the Nobles and King alſo, and ſo all eſcaped now: ſoone after they returned to their vomit, and never ceaſed to adde ſinne to ſinne, till they were by open warres miſerably weakned, and at length fulfilling the Prophecy of Nahum, (Nah. 3. 16.) utterly conſumed. Therefore firſt, for the comfort of the p. 207godly, ſince Ahab humbled himſelfe before the Lord, (1 King. 22. 26, 27, 29.) Ahab, I ſay, that had done exceeding abhominably, in following Idols, and ſold himſelfe to worke wickedneſſe in the ſight of the Lord, ſubmitted himſelfe under the hand of God, faſting in ſackecloth, though hee did all in hypocriſie: had not the evill threatned brought upon him in his daies: ſeeing Rehoboam (and the Princes of Iſrael who had forſaken the Lord) and the whole p. 208Tribe of Iudah, which wrought wickedneſſe in the ſight of the Lord, and provoked him more with their ſinnes than all that their Fathers had done humbling themſelves before the Lord, and confeſſing him juſt, had not the wrath of the Lord powred upon them, by Shiſhak King of Egypt were not deſtroyed, but ſhortly delivered, yea alſo things proſpered in Iudah, though the Lord had threatned to leave them in the hands of Shiſhack, albeit they truely repented p. 209not: laſtly, for as much as Nineveh that bloudy Citty full of lies and robbery, the beautifull harlot, with multitude of fornications, that Miſtreſſe of Witchcraſts, which ſold the people through her whoredomes, and the nations through her witch-craft, humbling themſelves with faſting, and putting on of ſackcloth, the Lord repented of the evill he had threatned them, and did it not: how aſſured may wee bee that whatſoever judgement the Lord p. 210threatneth us, and howſoever he threaten it, it ſhall not light on us, when wee unfainedly humble our ſelves in true faſting, turning from our evill waies, and from the heart vowing to ſerve God in all holineſſe? For this is the cleare promiſe of the faithfull God; 2 Chron. 7. 13, 14. If I ſhut the Heaven that there bee no raine, or if I command the Graſhopper to devoure the land, or if I ſend peſtilence amongſt my people, if my people, among whom my Name is called p. 211upon, doe humble themſelves, and pray and ſeeke my preſence, and turne from their wicked waies: then will I heare in Heaven, and bee mercifull to their ſinnes, and heale their land. Againe, as generally moſt plainely ſaith juſt Iehovah; Ier. 18. 7, 8. I will ſpeake ſuddenly againſt a Nation, or against a kingdome, ſaying, I will plucke it up, and root it out, and deſtroy it, but if this Nation against which I have pronounced this, turne from their wickedneſſe, I will repent of the plague that p. 212I thought to bring upō them. Let us then, O beloved of the Lord, whoſoever love the Lord Ieſus, be carefull to fulfill the condition, and then confident not doubting of the performance of the promiſe, by ſo much the more, by how much the fewer we be, and by how much the longer and clearer the Lord hath threatned moſt terrible judgements.

Now for the terror of the ungodly, as many of them as repent onelyonly when Gods hand is upon them, and then p. 213humble themſelves outwardly onelyonly, and that but onelyonly when the fierceneſſe of his wrath appeareth, or elſe after they have eſcaped the feared judgement, fall to their wonted wickedneſſe againe: let them bee ſure the ſtrong and juſt God, that conſumed Nineveh ſlidden backe, will overtake them alſo in wrath, and for ever turne them over to ceaſeleſſe woe. For the greatneſſe, the beauty, the ſtrength, and riches of Nineveh, could not withſtand the p. 214hand of God, or keepe it from deſtruction, but rather furthered and haſtened it. For with the more excellent ornaments that it was adorned by the Lord, the more hainous and grievous in his ſight was the abuſe of them. Therfore the hugeneſſe, or the ſtrength of this, or any other Cittie cannot ſave it from the judgement of God, being ſinnefull in his ſight.

Great Sodome is deſtroyed, Gen. 19. great Iericho is deſtroyed, Ioſh. 6. p. 215great Nineveh is deſtroyed: great Ieruſalem is deſtroyed, 1 King. 24. 25. and great Rome, (Rev. 18. 2.) the roome of all uncleane ſpirits, ſtayeth for her deſtruction, like a whore that ſtayeth for her puniſhment till ſhee bee delivered: and theſe were and ſhall bee puniſhed for unthankfullneſſe and contempt of the Word of God. Yet Nineveh, Iericho, Sodome, nor Rome, have had halfe the Preaching that we have had, yet we are unthankfull too, then what have p. 216wee to looke for? but when Sodome was burned, Zoar ſtood ſafe, Gen. 19. 21. when Ieruſalem was deſtroyed, Bethlehem ſtood ſtill, Ier. 41. 17. So the Lord doth alwaies provide for his people, though he make never ſo great a ſlaughter and deſtruction amongſt his enemies. For the Lord becauſe of his covenant doth alwaies provide for his choſen, although they be but a remnant, like the gleaning after harveſt, or like a cluſter of Grapes on the top of the vine p. 217after the vintage, and though there be never ſo great calamity or ttouble, as wee ſee in the Booke of Gen. 45. Chap. when there was a great time of dearth and ſcarcity to come upon the land where Iacob was, the Lord had ſent Ioſeph to provide for his Father Iacob, leſt hee ſhould want bread, hee or any of his ſonnes and folkes, and ſo ordered the matter, that Ioſeph was Treaſurer over all the Corne in Aegypt. And ſo among the Turkes, and Spaniards, p. 218and Infidels, the Lord will finde meanes to do them good, which unfainedly love him, and in the dungeon, in priſon, and in bonds, yea, and in death, the godly ſhall finde GOD.

FINIS.