Two Sermons of Jonahs Punishment, Title page 1 – Table of contents

Two Sermons of Jonahs Punishment · Title page 1 – Table of contents

TWO SERMONS, OF Ionahs puniſhment, Preached by Maiſter Henry Smith.

And publiſhed by a more perfect Copie then heretofore.

LONDON Printed by T. D. for Cuthbert Burby. 1607.

THE FIRST SERMON OF the puniſhment of Ionah.

Ionah. 1. 4. 5. 6

4

But the Lord ſent out a great wind into the Sea, and there was a mightie tempeſt in the Sea, ſo that the ſhip was like to be broken.

5

Then the Mariners were afraid, and cryed eueryevery man vntounto his God, and caſt the wares that were in the ſhip into the ſea, to lighten it of them, but Ionah was gone downe into the ſides of the ſhip, and layd downe, and was a ſleepe.

6

So the ſhip-maiſtr came to him, and ſaid vntounto him, what meaneſt thou, O ſleeper? Ariſe, and call vponupon thy God, if ſo be that God will thinke vponupon vsus, that we periſh not.

THE ſinne is paſt, but puniſhment is to come: for after diſobedience followeth wrath, the heauie companion of wickedneſſe. For although ſhee louelove not ſinne yet ſhee will be alwayes where wicked neſſe is? yea, alſo full of ſtrength like a Lyon which will not be tamed.

Hee that made the windes, commanded them, and they obey his voyce, the windes and the waters obey him, but man will not obey him. Hee ſaith not that a winde aroſe, but ſaith, The Lord ſent great winde. Therefore we ſee the cauſe of this tempeſt, and ſo of Ionahs puniſhment. The iuſt Iudge of the whole world may not ſuffer ſinne vnpuniſhed, therefore hee ſends, the Lord ſent out a mightie winde. Then it was not by chance, nor yet by witchcraft: for the Mariners (notwithſtanding they were infidels) were not ſo groſſe as to aſcribe it to any ſuch cauſe, but rather thought it to bee ſent from ſome reuenging power, beeing prouoked to indignation by ſome particular perſon among Pſal. 107. 25 to 31Ps 107:25–31them, that had committed ſome hainous fact: elſe why did they caſt lots to know him and find him out that had ſinned, and whoſe ſinnes did procure this tempeſt to bee ſent: Though this winde had almoſt drowned Ionah, yet hee ſaid, The Lord ſent it: ſo the Lord ſendeth wind to bring ſhips to land in ſafetie, and the ſame Lord ſendeth winde to drowne, and breake, and ſinke other ſhips, Therfore Iob ſaid when hee was bereft of all his ſubſtance at Iob. 1. 21.Job 1:21once, and left as poore as might bee, that the Lord had taken them from him, who had firſt giuen all to him, adding alſo thankſgiuing euen for the perſecuting hand of God, which did ſo moleſt him. If ſome had ſo much loſſe by tempeſt as Iob, and ſuch dangers as Ionah, they would ſurely ſay with Iob, bleſſed bee the name of the Lord for it: But Iob. 2. 9.Job 2:9moe (it is to be feared) would ſay with Iobs wife, Curle God and die.

And there was a great tempeſt in the Sea.

Firſt, God ſpake gently to him, Ariſe, Ionah, goe to Niniuie, then he would not goe: but ſeeing wordes would not ſerue, the Lord would take another way, and try whether that could make him obedient to his voyce. So the Lord cauſed a mightie tempeſt to ariſe in the Sea, like the meſſengers that were ſent to compell folkes to come to the banquet, that ſeeing the commaundement could not, the tempeſt might beare rule. For vnleſſe it be an imperious croſſe wee will not yeeld: ſo head-ſtrong is ſinne.

Therefore it is ſaid, that God ſent out a great winde, ſo that there was a mighty tempeſt, that ſinne might hauehave the foile, and God the victorie.

Hee that ſayles to Tharſhiſh, or whether hee is forbidden to goe, would hauehave as good wind as hee that ſayles to Niniuie, or whither hee is commanded to goe. But he that doth one thing for another, ſhall receiue one thing for another, as Achab did, who hoped according to the ſaying of foure hundred falſe Prophets, to goe vp and proſper but hee went vp and periſhed. As ſurely as Ionah thought to arriue at Tarſhiſh, ſo ſurely the Spaniards thought to arriue in England: but as Ionahs companie wondred at this tempeſt, ſo at theſe Spainards deſtruction, their fellowes at home wondred, yea were aſtonied, how their inuincible power could bee deſtroyed. But God is ſtrong enough for them that kicke againſt him, and diſdaineth to bee croſſed of duſt and aſhes.

And there was a great tempeſt in the ſea.

The ſhip went on roundly for a time, the Prophet ſleeping, the Mariners ſporting, their ſayles flaunting, the waters calming, the winds guiding, ſo merrily ſinne goes on before the tempeſt comes. The winde blowes not yet, therefore goe on yet a little, and yet a little more, but ſuddenly the tempeſt ruſhes vponupon them before they are aware of it, and tumbles them vp and downe, and ſuddenly all is like to be vndone. Hee came to the hauen, and paide the fare, and entred the ſhip, and hoiſt vp ſayles, and went on forward, and all to flie from God, but now it appeares hee fled not from him, but to him, Therefore Dauid ſayth, If I take the mornings wings and flie aloft, loe, thou art there. If I goe into the neithermoſt depth, thy hande will finde me out: therefore whither ſhall I flye from thee? So that when we thinke that we flie from God, in running out of one place into another, wee doe but runne from one hand to the other, for there is no place where Gods hande is not, and whither ſoeuer a rebellious ſinner doth runne, the hand of God will meete with him to croſſe him, and hinder his hoped fo… ſucceſſe, although hee ſecurely prophecieth neuer ſo much good vntounto himſelfe in his iourney. What had hee offended the windes, or the waters, that they bare him ſuch enmitie? The windes and the waters, and all Gods creatures are to take Gods part againſt Ionah, or any rebellious ſinner: for though God in the beginning gaue power to man ouer all his creatures to rule them, yet when man ſinnes, God giueth power & ſtrength to his creatures to rule and bridle man. Therefore hee that euen now was Lord ouer the waters, now the waters are Lords ouer him.

But if Ionah had thought that God would hauehave brought things to paſſe, he durſt not hauehave beene ſo bold in this enterpriſe. Therefore wee may ſee that ſinne hath no eyes while it is on doing, Tuſh (ſayth the ſoole) it is faire weather yet, while he goeth to the ſtockes.

So that the ſhip was like to be broken.

Wee hauehave heard of the cauſe and greatneſſe of this tempeſt, the effects follow, whereby the greatneſſe of it is the better expreſt. Firſt in the ſhip, then in the Mariners.

The ſhip was like to be broken.

The ſhip was faire and goodly, ſo ſtrong that it might hauehave encountred with inſtruments of warre, and ſo ſure made that it might hauehave endured great tempeſtes, and made manie voyages. Yet now with one tempeſt, and at one voyage, it was ſo deformed, ſo weakned, in ſuch a taking, that it was like to bee ſhiuered in pieces: and all becauſe Ionah was in it. Such ſtrife is alwayes betwixt Gods wrath, and mans diſobedience. When Gods word will not turne vsus, Gods winds, and other inſtruments of his wrath Pro 7. 22.Prov 7:22muſt threaten to ouerturne vsus.

Then the Mariners were afraid, and cryed eueryevery man to his God, and caſt the wares out that were in the Ship, to lighten it thereof.

The effects of this tempeſt in the Mariners were two.

Firſt, they were afraid, then vſed meanes to appeaſe the tempeſt, and ſaue themſelues.

Then the Mariners were afraid.

Mariners liuing in the Sea, almoſt as fiſhes, hauing the waters as their neceſſarieſt element, are commonly men voyde of feare, venturous, and contemners of danger. Yet now ſeeing the tempeſt ſo vehement on a ſudden, that their goodly and tall ſhip was toſt almoſt to a cocke boat, and crackt ſo, that it was like to bee torne all to pieces, and thereby were fully perſwaded it was no common nor ordinary ſtorme, but a reuenging tempeſt, for ſome extraordinary cauſe, ſent out vponupon them by ſome great power prouoked: now they are afraid, they tremble for feare, like women that ſhrinke at eueryevery ſtirre in the Whirrie, and like little children when they are frighted, leaſt their ſhip breake or leake, and ſo ſinke, and they looſe their goods their ſhip, their liues and all.

Now theſe nought-fearing fellowes, theſe high ſtomaked men, which deſire danger are brought downe by danger, feare and quake like a yong ſouldier which ſtarteth at the ſound of a Gun.

And cryed eueryevery man vntounto his God, and cast forth their wares into the Sea, &c.

The meanes which the Mariners vſe to ſaue themſelues, are diuers. Firſt, they cry to their gods, then when that appeaſed not the tempeſt, they caſt out then wares, They prayed. This is then a manifeſt ſigne, that the Heathen acknowledge there is a diuine power, ſeeing and gouerning the whole world: for they would not hauehave prayed at all, but that they were conuinced, there was a God, who beheld the affaires of men, and could in extreameſt danger deliuer whom hee would. Nature conuinced them, the workes of God made them to acknowledge it. For in man, though the Lampes be waſted ſince Adam conſulted with the deuill to bee a God, yet there is ſome little light left which dwelleth in darkeneſſe like a ſparke hid in the aſhes, whereby the ſtately and moſt glorious frame of the world, with all the wonderfull varietie of the ſingular effects of all the excellent creatures therin conſidered, man cannot but acknowledge there is a God. Yea his mightie power the blinded Gentiles ſaw ſo expreſſely in all the creatures, that they imagined it to bee impoſſible for one God to worke them all: therefore they thought that there were diuers Gods, as there were diuers ſeaſons, diuers nations, diuers trades, diuers languages, diuers and ſundrie kindes of all things: and ſo diuers nations worſhipped diuers Gods, When the wicked ſee that all their inuentions will not bring their enterpriſes to paſſe according to their mind, but they are in extremitie and like to bee caſt away for want of ſuccour, then they flye vntounto God, being driuen by compulſion as a beare vntounto a ſtake, and they crouch and kneele, & make great ſhewes outwardly, of humiliation and pietie, all in hope of helpe from God, and as it were thinking to deceiue him by their hypocriſie,

EueryEvery one vntounto his God.

This ſheweth, that they were of diuers nations, for among the Gentiles eueryevery nation had a ſeuerall God to worſhip, Chamos was the God of the Moabites, and Beelzebub the God of the Ekronites, Dagon the God of the Philiſtines, and the Epheſians worſhipped Diana. In our neceſſitie 1. Sam. 5 5. Act. 19. 35.1 Sam 5:5Acts 19:35wee flie euerie one vntounto his God: that is, in the time of neceſſitie eueryevery one doth flye for▪ helpe and eaſe vntounto that which moſt feedeth his owne humour, or beſt pleaſeth him, that wherein he repoſeth moſt confidence, perſwading themſelues of ſufficient reliefe from that: ſome runne to their coffers, thinking that there it is that is able to procure eaſe from any troubles: other ſome runne to their delights and wanton ſports, ſuppoſing that there is no trouble ſo great, but they will cauſe them to forget it: ſome to their glorious attires and coſtly iewels, imagining they will now as well reioyce their hearts, remedying their griefe, as at other times they hauehave delighted others eyes, pleaſing their ſight: ſome to th daintie meates and ſome to their ſoft beds, and eaſie ſtanding, hoping by thoſe to feele reliefe. In ſickneſſe wee cry, Come, Phiſicke helpe mee: in heauineſſe wee call, Come, muſicke, cheare mee: in warre, we ſound, Come, ſouldiers, ſuccour me: in quarrels wee ſay, Come, Law, defend me: euermore leauing the Creator, which is all goodneſſe, and powerfull in him ſelfe running to the creatures, which hauehave no goodneſſe nor power,, ſaue that they receiue from him: neither by their goodneſſe, can doe vsus good, but by his bleſſings.

And cryed eueryevery man vntounto his God.

They did well in that they prayed, but they prayed not well? for they prayed every man vntounto his God: that is, vntounto fained Gods, gods in name, but not in nature, and gods they were that could not helpe ſo much as themſelues.

EueryEvery one to his God,

Euerie of theſe mariners did now in their extremitie call vponupon his God, eueryevery one vponupon that God, which hee thought moſt highly of, and whome hee had in his proſperitie repoſed moſt confidence in. Now while none could helpe but one, they cried to many, and by this meanes while they ſought to lay the tempeſt, they ſtirred it more: for their prayers being idolatrous, were ſo wicked, that the Lord had vtterly deſtroyd them, if his mercy had not bene wonderfull ouer all his workes. They prayed Pſal 14 4 15.Ps 14:4much like the Papiſts, which in extremitie crie out, ſome to one Saint, ſome to another, ſome to ſaints of this place others to Saints of that place, thinking as theſe Mariners did, if one will not helpe, another will.

They cryed. &c.

They prayed, and their prayers did beate the skye, though they could not lay the tempeſt. They were not as many of vsus bee when wee pray vntounto God, without a ſence of their danger, or without great deſire to obtaine their requeſts. What an hypocriſie is this that is common among vsus, to hauehave vehement ſpeeches, and loud cries, and long prayers, without liuely affection within?

They cryed.

Here is a diſtinction of crying to bee obſerued: The righteous cry, and as well when they are in proſperitie, as when they be in calamitie, though many nothing ſo feruently: but the vngodly then onelyonly, when the hand of God is vponupon them, and then alſo like beares without their prey, alwayes much doubting, ſometimes diſparing of helpe although they cry for it. And therefore bleſſed is hee that hath the Lord for his God: and let them know that cry without faith, without confidence in God, they doe but cry in vaine. Let not the wauering minded man, think to receiue any good of the Lord.Iam. 2. 7Jas 2:7

And caſt the wares that were in the ſhip into the ſea

Here is the ſecond meanes which they vſed to helpe themſelues. Now the Mariners are content to caſt their wares into the Sea, in hope of ſome furtherance to ſaue their liues thereby: for though many will venture their liues for riches, yet they rather part withall their riches, then with their liues. But they caſt them out to appeaſe the tempeſt, or lighten their ſhip: but it was ſin that procured danger, and being caſt away, would hauehave ſaued all: which being retained, the tempeſt abating not, the ſhippe is not the ſafer, though it bee the lighter. If I regard wickedneſſe Pſal. 66. 18. 1. Co. 13. 3. Caſt away ſin, or thou caſteſt away all.Ps 66:181 Cor 13:3in my heart, ſaith Dauid, the Lord will not heare mee. And Paul ſaith, Though I caſt my life into the fire, if I hauehave no charitie, if I retaine malice in my heart, it profiteth mee nothing: if I caſt not away ſinne, I caſt away all Some will giuegive to the poore, and yet vſe extortion and vſurie to get money by: but God ſaith to ſuch, that if they regard wickedneſſe in their heartes, it profiteth nothing, though they part with all that they hauehave, and beſtowe it vponupon neuer ſo good actions, they doe but as the Mariners did, caſt all away, their deſire nothing ſatisfied: for though they thinke themſelues beneficiall to the poore thereby, and hope for reward therefore, yet God will accept of them but as hypocrites, hee will no… of their oblations, hee abhorreth their very prayers. Pro. 15. 8, vntill they hauehave humbled themſelues, and reformed their owne heartes before him from ſuch vncleanneſſe.

They cast out the wares into the ſea.

They would faine hauehave laid the tempeſt, that thus readily looſe the wares, and caſt out their very tackling into the ſea: but the ſea will not be ſatiſfied, the waters muſt waſh Ionah 1. 11. 15.Jonah 1:11Jonah 1:15the ſinner, or there is no ſafetie, nay the danger is greater, the ſea continually more and more troubleſome, vexing them. But Ionah was no ſooner caſt into the Sea, but all was quiet, the winds are calme, and the ſea ceaſeth from her raging. O that iuſtice were executed, and hee that troubleth the ſhip were in the ſea! He that troubleth, not hee that againſt all reaſon is thought to trouble: then ſhould all bee ſafe, yea peraduenture Ionah too.

And they caſt the wares that were in the ſhip into the ſea.

Obſerue here, that oftentimes many are puniſhed for one mans ſinne, as all the hoſt of Iſraell were puniſhed for the ſinne of Achan, and here all the Mariners and owners of Ioſ. 7. 5. 12. Many puniſhed for ones ſinne, therefore ſuffer ſinne in none.Josh 7:5Josh 7:12ſhip or wares for Ionahs ſin, &c. to the ende that men may learne thereby to admoniſh one an other when they ſee them doe amiſſe, with louelove, and not to 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 vsus take heed, that a wicked one be not found amongſt vsus vnadmoniſhed. I would there were not many worſe then Ionah among vsus. Wil you know what I thinke of you? I thinke you are worſe then Infidels, Turks or Pagans, that in this wonderfull yeare of wōderful mercies are not thankful beleeue not in God, truſt not in him, glorifie not his name: but like Pharaohs ſorcerers, who ſeeing the great workes of God which Moſes wrought paſſing their skill, confeſſed, ſaying, Surely, this is the finger of God: for you confeſſe it is the great worke of God (as muſt needs) but where are the fruites it Exo. 8. 19Exod 8:19hath brought ſorth in you? The captaine ſaith, I hauehave done nothing: the ſouldier ſaith, I ſtirred not: but the Lord ſent out a mighty tempeſt vponupon them, and after that they eſcaped our handes, the Lord ſtretched out his mightie arme againſt them, and Pharap is drowned in the ſea, ſo that he neuer attained the land of promiſe which he gaped for, and made full account to poſſeſſe. Further, herein we may note, Mans extremitie Gods opportunitythat extremitie is Gods opportunite: for when the wind had almoſt ouerturned all, & the waters had almoſt drowned all & deſtruction had almoſt deuoured all, then, and notafore, was Gods opportunitie to ſet forth his glorie. Firſt, they vſed prayer vntounto the diuine powers for aſſiſtance: then they vſed ſuch ordinary meanes as they knew beſt in ſuch a time, by caſting out their wares to lighten the ſhip of them, which order is neceſſary to be vſed of all Chriſtians in their neceſſitie: Firſt, to ſeeke for aide & aſſiſtance at the hands of God & then to vſe all ſuch good means to Inneceſsity firſt pray then vſelawfull meaneshelpe themſelues, as God ſhall enable them to, truſting that of his goodnes he will bleſſe their endeuours, or elſe may they goe ouer all the earth to ſeeke helpe & hauehave none, for there is no other way. God indeed is the laſt refuge, but he is alſo the firſt refuge which is to bee ſought vntounto: for hee will hauehave vsus to acknowledge that man liueth not by bread onelyonly, & a horſe is but a vaine thing to ſaue a man, and except the Lord keepe the citie, the watch-man waketh but in vaine, no meanes can helpe without his bleſſing, But then he will not hauehave vsus careleſſe & negligent to vſe lawful meanes: for hee neuer or very ſeldome worketh without meanes, whē the meanes may be vſed by vsus. Danger thē we hauehave ſeen made them to feare, but feare aſtoniſhed them not, but gathered their wits together, for they vſed means with wiſedome to ſaue themſelues. But when the Lord ſendeth calamitie vponupon many of the vngodly, they hauehave ſo guiltie a conſcience, that whileſt they feele the great hand of God, they are euen diſtraught of their wits, and madeas it were ſenceleſſe, that they know not what they doe: yea when troubles come, it makes them like a headleſſe Bee, which buzzeth about ſhe knowes not whither, or like the Swallow, which by cōpulſion of the wind, flieth backward and forward till it fall into the Sea: or like Came, whoſe head was fraught with feares, ſo that he knew not whither Gene. 4.Gen 4to goe, doubting to be ſlaine of eueryevery one whom hee ſaw But whatſoeuer befalleth the child of God, hee hath euer matter of conſolation, and ſome moderation of minde to beare it withall, expecting a ioyfull iſſue of all, Therefore bleſſed is he that hath the Lord for his God.

But Ionah was gone downe into the ſides of the ſhip, and layd downe, and was faſt a ſleepe.

They prayed vntounto their gods, and their gods were now deafe while they were toſſed, and Ionah is gone to ſleepe when hee ſhould hauehave beene better occupied. We come hither to heare the word, and here we fall aſleepe but it were farre better we were away: for wee ſleepe when we ſhould heare, and ſo ſleeping ſinne, and ſleepe in ſinne: therefore let them now giuegive eare that are aſleepe, for wee are come to Ionahs ſleeping: not that we ſhould ſleepe with him, but by his ſleeping to be warned of our ſecuritie, and wee ſhall ſee him waked, that wee may learne to wake with him. Ionahs faſt ſleeping is noted, to declare the occaſion of the ſhip-maiſters ſpeech to Ionah: but chiefly to note the dead ſecuritie of Ionah in his ſinne, for as much as though the mariners cryed for feare, and caſt out their goods, nay the very ſenſleſſe ſhippe ſeemed to feele the anger of God, and to cry to Ionah by rowling and cracking, yet Ionah was not once moued thereat, but lay ſtill faſt a ſleepe. So by Ionah his ſleeping, wee ſee the nature of all the ſonnes of Adam. when they liſten to the Serpent, they are like changelings, they are caſt into a dead ſleepe: for when they forget God and his word, and bid conſcience adiewe, they ſleepe in ſinne, and that to death, like one ſicke of the Lethargie.

Ionah ſignifieth a Doue: Ionah therefore was nowe indeed Ionah: I meane, like the Doue which Noah ſent forth of the Arke: for as the Doue being gone out of the Arkecould finde no reſt for the ſole of her foote, till ſhee returned into the Arke againe: ſo when Ionah roſe vp from the preſence of the Lord, he could find no reſt for his minde, neither by Sea nor land, vntill hee returned againe vntounto the Lord. For the cauſe of Ionahs going downe to ſleepe was, it ſeemeth, to eaſe his minde, for it was diſquieted he felt it grieuouſly troubled, the conſcience of his ſinne tormented it: Therefore now, O that Ionah could ſleepe till the tempeſt were paſt: but it will not be, for the tempeſt is ſent purpoſely to wake him.

And he was faſt a ſleepe.

See how little Ionah is aſhamed of his ſinne: all the world ſmarted for it, and yet hee ſleepes: as if hee ſhould ſay, Neither the windes blowing, nor the waters roaring Ionah ſleeps while al elſe ſtirre.nor the ſhip reeling, nor the wares caſting, nor the Mariners crying, with all the ſtirre, could moue him, waken him from his ſleepe, or raile him from his ſinn. Now Ionah might ſay, I was a ſleepe, and all might hauehave periſhed for mee, if one God had not helped more then all the reſt: for Ionah ſlept, but God waked, and called to the windes and the waters, ſaying, Toſſe him, but you ſhall not drowne him: feare him, but you ſhall not kill him: whip him, and when you hauehave whipt him, ſend him to mee, that I may ſend him to Niniuie. Ionah was faſt a ſleepe, when the windes ouer him were blowing, the waters vnderunder him toſſing the ſhippe about him reeling, the Mariners by him crying, the wares in ouer-boord caſting, In all the ſtirre Ionah felt nothing, but ſlept, as if there were no ſtirring Yet wee goe farre beyond Ionah in ſecuritie, for the Lord cauſeth the tempeſt to blow downe houſes beſide vsus, the heauens to thunder ouer vsus, the earth quake vnderunder vsus, the water to ouer-flow the land about vsus the fire to conſume all that wee hauehave before vsus, the ayre with cold ready to kill vsus, and all things in an vproare round about againſt vsus thereby, alwayes croſſing vsus one way or another, and all to put vsus in mind of our duetie, the neglect whereof is the cauſe of all theſe troubles which the Lorde doth ſend vsus: but wee ſleepe more deadly then Ionah in our negligence, voyd of feeling, becauſe wee conſider not what wee hauehave done, wee looke not backe on our ſinne yet eueryevery croſſe ſhould cauſe vsus to examine our ſelues throughly, and leaue no ſinne vnviewed, that wee might liuely feele our wickedneſſe, and ſo duely repent it, and ſoone finde releaſe of our miſeries: therefore if wee ſleepe ſtill, and will not bee wakened, God will deale more roughly with vsus then hee did with Ionah, for the Lord cauſed a Whale to ſwallow him, and afterward to caſt him vp againe, but we ſhalbe ſwallowed of that ſerpent which neuer reſtoreth againe.

Hee ſhould hauehave beene their teacher, if hee had not bin aſleepe, hee ſhould hauehave taught them to pray aright, if he had had any good feeling in him. But all this while wee read not that Ionah once condemned his thoughts, nor ſo much as once ſaid to himſelfe, Ionah, take heed what thou doeſt, thou knoweſt how God may handle thee vponupon the waters? though thou flie, hee can ouertake thee: though thou hide thy ſelfe, he will find thee out: though thou giuegive thy ſelfe to ſleepe, hee ſhall giuegive thee no reſt, and awake thee to thy greater woe. How ſhould wee be ſtrong, if a Prophet, and ſuch a Prophet …s was the figure of Chriſt, In Ionahs ſleepe tvvo things. 1. Moſt ſecure in greateſt things. Acts. 12. 21. 22. Dan. 4. 27. 30. Dan. 5. 4. 5. Luke 12 19. 20.Acts 12:21Acts 12:22Dan 4:27Dan 4:30Dan 5:4Dan 5:5Luke 12:19Luke 12:20could not withſtand this one temptation, but ſuffer himſelfe to bee led away ſo farre, that when he ſhould runne, hee lay ſtill, and when hee ſhould cry, he held his peace, and when he ſhould zealouſly beſtirre himſelfe, hee is faſt aſleepe?

In Ionah his ſleeping, we obſerue two things: the firſt is, that when wee thinke ourſelfe moſt at reſt, then wee are in greateſt danger: when ſhip-wracke is moſt likely▪ then Ionah is a ſleepe, when Herod is vaunting, then he is ſtricken: when Nabuchadnezzar is in his greateſt pride, then he is turned out: when Balthazar is banquetting, the hand writ his condemnation: when the rich man ſaith vntounto his ſoule, Thou haſt enough, then his ſoule is taken from him: when the Philiſtines are ſporting, then the roofe is falling: ſo deſtruction ouertaketh ſinners when they leaſt Iudg. 16 25. 30. Suddenly deſtroyed.Judg 16:25Judg 16:30thinke of it, like a Leopard which is taken while hee ſleepeth, or a bird when ſhe ſingeth: therefore ſuſpect thy pleaſures like a bait.

The ſecond note, is the nature of ſinne, which is here expreſſed (while it is a doing) to be not bitter, but ſweete, not 1. Sin pleaſant whiles it is in doing. 2. Kings 5. 27. 30. Gehezies briberie. Gen. 9. 21 Noahs wine. Dauids adultery. 2. Sam. 11 …. 4. Pro. 10. 24. 33.2 Kgs 5:272 Kgs 5:30Gen 9:212 Sam 11:4Prov 10:24Prov 10:33painefull, but pleaſant, like a harlot which ſheweth nothing but her brauery and beautie. Adam ſwallowed the forbidden fruite with pleaſure, Gehezie lyed for gold with gladneſſe, Noah dranke his wine with mirth, Dauid committed whoredome with delight: ſo ſinners go on merrily till wrath ouer-takes them at vnawares, like the foole, I wil ſit a little longer, and fold my hands together a little, yet a little and a little longer, till pouertie come as an armed man and Gods iuſt iudgements as the whirle-winde ſuddenly, vnreſiſtably: then though thou haſt gotten gold with Gehezie, or honours with Haman. or Naboths vineyard with Ahab, or all the delights of the world, if thou hauehave not an aſſurance of thine owne ſaluation, if ſinne be ſtill pleaſant, if it bee not bitter in thy belly, though it bee ſweete in thy mouth, deceiue not thy ſelfe, beleeue God, thy hope is but doubting, thy ſtrongeſt confidence but a vaine truſt.

Then the Ship-maiſter came vntounto him and ſaid, what meaneſt thou, O ſleeper? ariſe and call vponupon thy God.

Here Ionah is taken napping: ſinne hath brought him aſleepe, and now the ſhip-maiſter wakens him. The Mariners may doe him more good then the tempeſt. Whom ſinne ſhould waken, perill can not waken: the windes are not loude enough, nor the waters rough enough, therefore A Prophet wakened by a Paganthe ſhip-maiſter muſt waken him: elſe all ſhall bee indangered. If the windes will not waken him, let the waues waken him: if the waues will not waken him, let the Manners waken him: if he will not be wakened, let him periſh in his ſleepe, and die in his ſinne.

Now marke who is a ſleepe, and who wakens him. Ionah is a ſleepe, and the Mariners waken him, an Iſraelite, So God often ſhames his ſeruantsan Infidell: what a thing is this, that he which is the ſonne of Abraham, who is wiſer then a thouſand Mariners, is now wakened and told his dutie by a Mariner? This is a ſhame for Ionah, that hee which had taught Princes, ſhould now be told his dutie by Mariners: hee that long hath and ſhould ſtill wake others, needes oftentimes to be wakened by others: and he that ſhould reprooue ſinners, is often reproued of ſinners. And thus the Lord ſometimes ſhameth his ſeruantes, and doth vexe them with a fooliſh nation, as he reproued Abraham by Amalech, and Balaam Gen. 20. 9 Num. 22. 28.Gen 20:9Num 22:28by an Aſſe.

Now wee might aske Ionah, ſaying, Why didſt thou write that thou fledſt from God, or that when thou hadſt moſt neede to pray, thou didſt ſleepe? If thou hadſt not thus layed open thine owne ſhame, thou mighteſt hauehave beene reckoned as one of the beſt Prophetes: therefore why didſt thou ſo? Ionah did it to this end, that in him we may ſee the reward of diſobedience: for as Paul ſayth, Whatſoeuer is written, is written for our inſtruction: and Ionah would neuer hauehave written it had it not beene for our ſakes. If he hauehave done thus much for vsus, which way ſhall we requite him? That which hee would hauehave vsus to doe for him, is this, to be warned by him, to ſuppreſſe all euill motions not ſuffering them to take effect as he did.

What meaneſt thou, O ſleeper? Ariſe.

As if they ſhould ſay, O retchleſſe, altogether careleſſe, quite ſenceleſſe man, art thou dead, that thou wakeſt not, or benumd, that thou feeleſt not, or deafe, that thou heareſt nothing, or careſt thou not whether thou liue or die? HaueHave not the windes nor waters raging, nor our loude cryes ſo long thundring wakened thee? Canſt thou ſleepe in all this ſtirre? Doe not our troubles, nor labours, nor loſſes, nor the common daunger mooue thee? What meaneſt thou? Why doeſt thou not come and labour with vsus in this daungerous time? Is this a time to ſleepe in, when we are all in perill of our liues? Shall wee cry and thou hold thy peace? Shall wee labour, and thou reſt? Shall wee caſt away all our goods, and thou lye ſleeping, caring for nothing? This is no time to ſleepe, it is a time to pray vntounto thy God for his aſſiſtance, and to vſe the meanes that may ſaue our liues: vp, ariſe, helpe what thou canſt, Ionah hearing this, did not ſnap like ſome curriſh Dogs, and bite him that wakened him: neither did he as in publike dangers moſt are wont, ſit ſtill, deuiſing with himſelfe, to ſhift for himſelfe, neglecting others, but hee ariſeth, he thanked him that waked him.

Many of you come to heare the Word, and here you fall a ſleepe when you hauehave moſt neede to be waking, but I am glad, I hauehave now gotten a text to waken you, for Againſt ſleepers.now. I cannot reade my text but I muſt ſay, What meaneſt thou, O ſleeper? Ariſe. But I pray you, hauehave I not wakened you, and yet you ſleepe againe; If you marke not what is ſayd vntounto you, you are a ſleepe, though your eyes bee open: but if you wereas wiſe as Ionah, you would not ſleepe heere in the ſight of all the people, but would rather get you to ſleepe in ſome corner, for Ionah went vnderunder the hatches to ſleepe, and would not ſleepe in the ſight of the Pro. 28 23. Luke 12. 37. 45. 46. Mark. 14 37.Prov 28:23Luke 12:37Luke 12:45Luke 12:46Mark 14:37Mariners. If you were as wiſe as Ionah, you woulde thanke him that wakened you, as no doubt Ionah did. Salomon ſayth, that hee which reprooueth, ſhall hauehave more fauour of a wiſe man then hee which flattereth. The Lord Ieſus ſayth, Woe be vntounto that ſeruant, that when his maiſter commeth he ſhall find ſleeping: canſt thou not watch one houre, ſayth hee to Peter? Can you not wake while I ſpeake to you? You woulde all bee found in the Church when the Lorde commeth, but you would not bee found ſleeping in the church. You are watched (I ſee you not below) 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 be vponupon you: and I can as well ſtand in the pulpit vnſeene, as you can ſit and ſleepe there and not be eſpied. I maruaile how you can ſleepe, hauing ſo many eyes looking on you, ſo many clamours in your eares, and God himſelfe ſpeaking vntounto you. Shall I continue iogging till you bee wakened? How long ſhall I preach a fore I can conuert the vſurer, the extortioner, the drunkard, or the blaſphemer, ſeeing I ſpeake thus long, & cannot conuert you from your ſleeping? What would you doe if I reade ſome Homilies vntounto you, whereas you cannot wake while I preach vntounto you, and ſpeake againſt you? if you ſhould ſee a traytor ſleepe on the hurdle, or if you ſhould ſee men ſleepe with meate in their mouthes, would ye not maruell? Yet euen ſo do 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 Country whereof it is ſaid, that it is night with them, when it is day with vsus. I thinke that Countrie bee here, for how many are here that hauehave loſt their eyes and their eares ſince they came hither? If all of you were, as many of you bee (I meane a ſleepe) the ſtrangers which come hither to heare, would thinke that you were all dead, and that I preached your funerall Sermon: therefore for ſhame leaue your ſleeping. What meaneſt thou O ſleeper? Ariſe ſleepe no more, and I will waken you no more.

Ariſe & call vponupon thy God, if ſo be he will thinke vponupon vsus &c. This is another meanes which they vſe, Ionah being wakened, to appeaſe the tempeſt, now that they ſee they cannot themſelues allay the windes, nor aſſwage the waters, they deſire, they exhort Ionah, to try what hee can doe by calling vponupon his God, Ariſe call vponupon thy God. &c.

After that the ſhip-maſter had wakened Ionah hee bids him call vponupon his God, as if hee had ſaid, Watch and pray: hee ſpeakes like a Saint, yet hee is an Infidell he ſaid not, Call vponupon our gods: but call vponupon thy God. The ſhipmaiſter would not call vponupon his God: but (ſaith he) Call vp on thy God and it may be he will helpe vsus if hee had ſaid Call vponupon our God, when he ſaid, call vponupon thy God: and if he had ſaid, He will helpe vsus, when he ſaide, if ſo hee will helpe vsus then hee had ſhewed ſome ſparke of faith. Becauſe he wanted helpe & comfort, he bids him ariſe, and becauſe he was fearefull, hee bids him pray. It may be (ſaith he) he will think vponupon vsus, that we periſh not. As if he had ſaid, Ionah, we know that thou haſt a God as well as wee, and therefore we ſay, Call vponupon thy God, for now euerie God is to bee tried, therefore if euer thou didſt pray in thy life fall to it now. Thus Sathan leades men a blind way with zeale, in hope of ſome reliefe being in trouble. They called vponupon them for helpe, which were neither willing to aſſiſt them, nor able to heare them, and when they perceiued by woefull experience, that there was no kind of ſuccour to bee had that way, they flie to God, and then Sathan laboureth to vndermine that confidence and expectation of helpe, and to place in ſtead thereof doubtfulneſſe and infidelitie. Thus Sathan will be ſure to loſe nothing by this bargaine any way. Ionah (ſay they) call vponupon thy God, for if hee cannot helpe vsus, we are all vndone and loſt for wee hauehave called vponupon all our gods, we hauehave laboured hard to amend our ſtate, wee hauehave caſt away our goods to lighten the ſhip, but all in vaine, for wee are now! it the better, like the woman which had ſpent all her ſubſtance Luke. 8. 43.Luke 8:43about Phyſicke, yet all could not helpe her till Chriſt came. So the Papiſtes while they are well, they pray not eueryevery Saint and Angell for ſuccour againſt the troubleſome times, but in extremitie, or at the point of death none of them can helpe, ſo that then they are faine to flye vntounto God or bee deſtitute, as like Idolaters, as one flye 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 the other. Some ſay, If Iohn bee with mee, I care not for all the pettie gods becauſe I holde 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 be better: whether our Ladie of Bullen, or our Lady of Rome bee ſureſt: whether Saint Iames of Callis, or Saint Iames of Compoſtella bee ſtrongeſt: and ſo like beggers which run from doore to doore, they run from one Saint to another. If one God will not helpe, another will, thinke theſe, as though the Gods were contrarie one to another, and where the one bids the other forbids. So ſome thought that Venus was a friend to the Troianes, and Pallas was not their friend; as fooles thinke of Witches, one ſtrikes, another heales.

Call vponupon thy God.

They bid him call vponupon his God, before they knewe him Infidels deſire the faith full to pray for them.but the faithfull would not worſhip a falſe God, though they may bee helped by him. By the example of theſe mariners, if they thought that their God was the true God (& why els did they worſhip him:) we may learne the ſubſtance of eueryevery temptation that doth vndermine vsus, namely, that it will bid vsus doe this euill, that good may come Sin alwaies promiſeth, good.of it: Marke whenſoeuer thou art motioned to euill, if it doe not promiſe thee ſome goodneſſe to come of it. But the ſeruants of God ought not to doe that which is euill, though they were ſure to gaine all things that can bee wiſhed by ſo doing: for they hauehave learned their leſſon, and how to anſwere Sathan at ſuch times: Why tempteſt thou me, Sathan? for it is written, Thou muſt not doe euill that good may come of it: and this is the armour called Rom. 3. 8Rom 3:8Scriptum eſt, wherewith the Lord ouercame the deuill in the wilderneſſe.

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

The Mariners bid Ionah pray to his God in their behalfe: but Ionah ſayth not to the mariners, Pray to your gods in my behalfe. And this is alſo manifeſt, that a Papiſt will ſay vntounto a Proteſtant, and one that liues well, Pray for me: but a Proteſtant if he be any thing zealous, will not The truely faithful deſire not infidels to pray for them.ſay vntounto 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 euill, to the intent that good may come of it: whereby it is manifeſt, that our religion is the true religion, our aduerſaries themſelues being iudges And ſo Pharao ſayd to Moſes, Pray for me: but Moſes ſaid not to Pharao, pray for me, Saul ſaid to Samuell, pray thou for mee: but Samuell ſaid not to Saul, Exod. 18, 27 &c. Pharao deſireth Moſes, Moſes not Pharao 1. Sam. 15. 25.Exod 18:271 Sam 15:25Pray thou for mee: therefore the Mariners had neede of Ionah to pray for them: but Ionah had no neede of ignorant Idolaters to pray for him. And why ſhoulde not all pray to Ionahs God, & Pharao pray to Moſes God, ſeeing God hath ſayd, call vponupon mee in trouble, and I will heare thee: Call vponupon thy God (ſay they.) When they had cryed & ſaw no helpe, they diſtruſted their Gods, they thought they would not helpe: indeede 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? they thinke he will not heare them, and ſo they goe forward: but in the end the vnknowne God is thought to be the beſt: yet the Lorde taught not Peter one prayer and Iohn another, but taught them al one praier vntounto one onelyonly God, and to wait ſtill vponupon him, praying ſtill, with aſſurance he will be a helpe in due time.

If peraduenture hee will thinke vponupon vsus that we periſh not.

This if, perhaps, and peraduenture, coſt Adam Paradiſe. God ſayd to Adam, If thou doeſt eate of this tree, thou ſhalt ſurely die. Then Euah reported theſe words, thus: leaſt peraduenture we die. The ſerpent ſeeing her in ſuch a mind ſo careleſſe or forgetfull of the commandement, hee came and quite changed the matter, and ſaid, You ſhall not dye. Thus ſinne creepes vponupon vsus, while doubt fulneſſe remaineth in vsus: ſo God ſaith, You ſhall bee ſaued: the trembling fleſh ſaith, Peraduenture I ſhall, &c then commeth Sathan, and he ſaith, Thou ſhalt die: ſo that if you will aske what is the faith of ſinners, or if you would hauehave it defined, it is this: peraduenture yea, peraduenture The ſinners faith.no: if you will aske mee whereupon this faith is grounded: it is vponupon ifs and ands: this is the faith of the vngodly, to ſay, If ſo bee God will helpe vsus: for they can not aſſure themſelues of any helpe. But we may not doubt of our God, and ſay, It may bee, or, If peraduenture: for we may freely pray to our God with confidence, and may ſay, Our God, and the God of Ionah will ſurely helpe vsus and hath helped vsus. But yet let vsus know that we hauehave ſinned like Infidels, and doe deſerue to bee puniſhed like the Egyptians.

If ſo be he will, &c.

Thus if commeth in like a little leauen, which ſowreth the whole lumpe of dow, and like the moth, which eateth the whole wedding garment, and this ſame littletheef hath ſtolen away all the Papiſts faith. Therefore with them wickedneſſe lyeth ſicke in bed, and calleth to eueryevery one that commeth by, Call vponupon thy God, and pray for me if ſo bee hee will looke vponupon vsus and helpe vsus: and ſo their hope when the tempeſt commeth, is either an eaſeleſſe horrour, or a comfortleſſe doubting

If ſo he will thinke vponupon vsus.

Our God thought vponupon vsus in the time of trouble: he thought vponupon vsus, and layd the tempeſt when our enemies called vponupon their Gods, Saints and Angels But what doe wee meane, beloued, whē merciemercy is come, to ſend for iudgement? for though we bee ſaued with Iſrael, wee deſerue to be plagued with Pharao, becauſe wee are not thankefull for this, namely, that the Lorde hath thought vponupon vsus in our diſtreſſe; for hee trauelleth with merciemercy, and laboureth till hee bee deliuered, hee goeth laden like a Bee, but wants a hiue. There are two hands, a hand to giuegive, & a hand to receiue: Gods hand to giuegive, and mans hand to receiue: the hand of God is a bountifull and a mercifull hand, a hand loden with liberalitie, full of gracious gifts: therefore let vsus ſtretch foorth the good hand to receiue it thankefully to embrace it, chearefully to entertaine it, and carefully to keepe it, let vsus receiue it by the hand of faith, the hand of louelove, and the hand of prayer for who ſo commeth with his hand, ſhall be filled, and who ſo commeth without it, ſhall goe emptie away, becauſe they hauehave deſpiſed the wayes of God: for when I inſtructed them, they would not heare, and what I taught them, they would Pro 1. 24 25.Prov 1:24not learne, ſaith the Lord. Ionah wakened thus, and thus exhorted to call vponupon his God, ſoone no doubt perceiued his danger, and partly with the horrour for his ſinne, partly for feare of the deſerued, and thus threatned drowning and other puniſhments, without queſtion was grieuouſly vexed. For hee could not but ſee, that the very dumbe creatures were bent againſt him for his diſobedience: the wind blowes, as though it would ouerturne, all the waters roare as though they would drowne all, the ſhip tumbles as though ſhee were weary of all, and albeit the Mariners had cryed, and caſt out the wares, as though they would looſe all, yet the tempeſt rageth ſtill, their danger is greater then euer.

Wherefore now one might hauehave ſaide to Sathan, Sathan, thou perſwadedſt him to flie from his defence for his ſafetie, and madeſt him beleeue that hee would come ſafe to Tarſhiſh, and there liue at libertie and eaſe, enioying all temporall benefits at his pleaſure, but now thou haſt brought him into the priſon of the ſhip, and it is toſt thus by this tempeſt likely to deſtroy him thou leaueſt him in the greateſt danger, and reioyceſt that Ionah quaketh at the tempeſt, and hath his heart a king for feare of the danger thus threatned due to rebellion: yea, ſeekeſt alſo to drowne him, and that alſo in hell, howſoeuer thou pretendeſt a deſire to preſerue him from troubles, and procure him many pleaſures, with much ſecuritie: O moſt wretched and deceitfull lyer, he that truſteth his enemie, and he that beleeueth thee, ſhall euer bee deceiued. And now might Ionah ſay, Beware by mee, for thus hath the tempter deceiued me, he hath allured mee with flattring fantaſies, and perſwaded me, that it was but an eaſie thing to flie from the preſence of the Lord, that ſeeth alwayes 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 me beleeue that light could bee brought out of darkneſſe, that good may come of euill? for he aſſureth mee, that if I would ſet forth toward Tharſhiſh: I ſhould not onelyonly ſhun the preſence of the Lord, but ſhould liue at eaſe like one vnknowne, both for my vocation, and alſo for my behauiour in the execution thereof, and ſo I might creepe into a familiaritie with theſe people, and enioy the benefite of thy ſocietie. Otherwiſe if I went to Niniuie as the Lord commanded, they would hate and perſecute mee, yea, and ſo I ſhould end my life in miſerie, both becauſe they being Gentiles, and I a Iewe, they cannot abide mee, for the one holdeth the other in contempt: and alſo becauſe of my meſſage, namely, a prophecie of deſtruction, grounded vponupon a reproofe of their vile and ſinfull pleaſures, Which meſſage, Sathan perſwaded mee, would be ſo hainouſly taken, that no death nor torment that they could deuiſe for mee, would bee thought ſufficient, and ſo I ſhould bee ſure neuer to eſcape their hands aliue if I went: as though the eternall and moſt glorious God, which ſent me thither, were not able to defend mee from all euill when I came thither, as well as hee did Daniel in the Den of Lyons, and Chriſt in the wilderneſſe among the ſauage beaſtes. And when Sathan had thus perſwaded mee. I beleeued him, and ſo tooke my iourney to flye from the preſence of the Lord if I could hauehave performed my intention. But the Lord hath beheld the ſtubbournneſſe and diſobedience of my heart, and therfore followeth mee with great diſpleaſure: hee hath ſent out this tempeſt vponupon the ſea, whereby wee are like to be ouer whelmed, and ſo neere as we are to the water, ſo neere we are to death by all likely-hood.

THE SECOND SERMON OF the puniſhment of Ionah.

Ionah. 1. 7.

Afterward they ſaid eueryevery one to his fellow, Come, and let vsus caſt lots, that we may know for whoſe cauſe this euill is come vponupon vsus, So they caſt lots, and the lot fell vponupon Ionah.

NOw followeth another meane which the Mariners vſe to appeaſe the tempeſt.

They caſt lots.

But firſt, they conſult and conſent to caſt lots. The tempeſt was ſo ſtrong that they concluded with themſelues, it was the reuenging power of ſome angrie God, for the ſinne of ſomenotorious wretch that was amongeſt them.

Seeing therefore neither they, nor Ionah praying had appeaſed the tempeſt, but it was rather increaſed, and no man confeſſed hee was that ſinner, they take counſell, and agree to find him out by lots Wherein let vsus obſerue firſt, neuer a one of them is of Dauids ſpirit, who when he ſaw the people plagued, ſaid, Lord it is I: EueryEvery man excuſeth himſelfe: for eueryevery man would extenuate his owne ſinne, and diminiſh it, and eueryevery one thinketh his ſinne ſalued, when he hath excuſed himſelfe. Let Adam bee his owne iudge and hee will ſay, The woman tempted him to ſinne: and let the woman be her owne iudge, and ſhe will ſay, Yonder Serpent perſwaded her to it. Let eueryevery one be his owne iudge, and there will be ſuch poſting off of ſinne, that neuer a one will be found guiltie. There is none that will bee ſo impudent as to ſay he hath no ſinne at all, yet fewe that will freely confeſſe they hauehave greiouſly ſinned. Therefore theſe here ſay eueryevery man within himſelfe, though he be a ſinner, yet hee is no great ſinner. None are accounted ſinners, vnleſſe they bee openly detected of ſome notable and hainous crime. If they bee Dicers, ſwearers, drunkards, brawlers, pickers, flatterers, pro phaners of the Saboath, 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, vnleſſe they be theeues, traitors, open and groſſe Idolaters, and taken with ſuch like capitall crimes: no nor theſe neither, were it not for feare of the law: as none among the Iewes, but Publicans, were counted ſinners, all the reſt were good fellowes, and iuſt 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 deſerue not the wrath of God, they are but veniall. Did you euer read of theſe veniall ſinnes in the Scripture? But thinke you they hauehave nothing but Scripture? Yes, they hauehave Decrees, they hauehave decretals, the Ceremonies whereof obſerued, theſe veniall ſinnes are ſoone pardoned, and they hauehave a Pope that can forgiue any ſinnes. Thus they leſſon ſinnes, thus they abate the price of ſinnes, and they can buy our ſinnes with money, or redeeme them with Maſſes, and by a little ſhorte penance, purchaſe a large and long pardon.

And as the Mariners, eueryevery man thought hee was no great ſinner: ſo Ionah thought with himſelfe, Though I bee a great ſinner, yet am I not ſo greious a ſinner as theſe Idolatrous heathens: or if hee throughly condemned himſelfe, yet vnwilling to be knowne ſuch a rebell, hee thought it may bee, it is moſt likely, they are many, I but one, peraduenture therefore the lot will not fall vponupon mee, like a theefe, which notwithſtanding in his owne heart hee acknowledge himſelfe guiltie of that wherewithall hee is charged, yet will not confeſſe, vntill the matter bee throughly ſifted, and ſo clearely prooued to his owne face in ſuch ſort, that he cannot for ſhame (though with ſhame he confeſſe,) denie it. Therefore, if God had not ſifted out this ſinner the better, Ionah would not hauehave beene knowne the man, and the Mariners would ſtill hauehave contended who was the leſſer ſinner, therefore they conſult to caſt lots.

Let vsus cast lots.

They did not vſe to caſt lots, this was no cuſtome among the Mariners: but the tempeſt was ſo wonderfull, that it made them ſeriouſly to thinke of God, and willing to vſe the meanes preſcribed by god for the ending of doubt full matters, acknowledging that hee ordereth all, and the Pro. 18. 18 Pro. 26. 33.Prov 18:18Prov 26:33lot is the ſentence of God: by the falling of the lot, he reuealeth the truth.

Theſe like worldlings neuer confeſſe God, but when he commeth in a tempeſt: they will not ſee his merciemercy, vntill his iuſtice appeare: they will not acknowledge Gods gouernement, before he bring on them ſome iudgement, like Pharaos ſorcerers, who confeſſed not Gods Maieſtie, while they liued at eaſe, but when the Lord plagued them, then cried out, This is the finger of God.Exod. 52. Exo. 8. 19Exod 8:19

Let vsus caſt lots, that we may know for whoſe cauſe this euill is come vponupon vsus.

Why? what are they the better when they know him? what would they doe with him on whome the lot ſhould fall? Surely they ſuppoſing, or rather clearely ſeeing this tempeſt to bee ſent from ſome wrathfull power, and that for ſome one mans ſinne amongſt them, they determined hauing found him, to ſacrifice him vntounto the God that was ſo offended by him, God turneth euill into good, but the deuill turneth good vntounto euill. The Gentiles had a cuſtom in the time of the common plague, to ſacrifice one for the reſt. This cuſtome they tooke by imitation of the Iewes, in offering beaſts, & of Abraham in offering his ſon the deuill that father of lyes, and ſchoolemaiſter of all miſchiefe teaching them. So the deuill tooke aduantage to doe euill by the ſeruice of God, in mouing the Gentiles to worke abhomination, by offering men, imitating the Iewes commaunded ſacrifices, But if they had rightly known the true God, they would hauehave taken their ſinnes by the throat, and hauehave ſacrificed them.

Come, let vsus caſt lots.

The mariners were not ſo wiſe to preuent the tempeſt before it came, as they bee diligent to alay the tempeſt when it may not be layd. wee ouertaken with Gods iuſt iudgements, are very carefull alwaies, to vſe all meanes to bee rid of them. But who keepeth a watch of his owne waies, and diligently laboureth to keepe himſelfe free from that which neceſſarily draweth on it ſelfe Gods iudgement, who purgeth himſelfe of his ſinnes, leaſt he bee ſicke? who letteth or fetcheth out his corrupt bloud, of pride, luſt, couetouſneſſe, leaſt hee be ſore: who keepeth a good dyet, and maketh his choyſe of holy excerciſes, godly companions, religious conferences? &c. But knowe wee, hee is not ſafe that is not ſound, neither he ſound that is intemperate.

So they caſt lots,

Whether it be lawfull to caſt lots, it is not euident by this example, becauſe they were Gentiles, and therefore no preſident for vsus: but ſo farre may wee vſe them, as the word doth lead vsus, and no further.

There are two Goates brought to Aaron, that hee might Leuit 16.Lev 16caſt lots, to ſee which Goate ſhould bee killed, and which ſhould not: theſe Goates ſignifie Chriſt: for as hee dyed hee liued againe, and as hee was buryed, he roſe againe. Againe Num 34. Ioſua 7.Num 34Josh 7the land of Canaan is parted by lots, to ſee what part each Tribe ſhould inhabite. Againe, that theefe Achan is found out by lots, 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: and leaſt any ſhould hauehave ſaid, that it was his good lucke: 1. Sam. 10 1. Sam. 9.1 Sam 101 Sam 9his good lot or chance to bee King, therefore the Lord appointed that he ſhould be annointed before he was choſen by lots.Acts 1. Pro 16 33.Acts 1Prov 16:33

Againe Matthias is choſen by lots to the Apoſtleſhip in ſtead of Iudas: ſo that it is lawfull in ſome cauſes to caſt lots, ſo that they doe attribute nothing vntounto them and acknowledge that the lot is caſt into the lap, but the diſpoſition thereof is from the Lord: for they muſt not ſay that it is their chance, fortune, or good lucke: for ſo they make an Idole of it and rob God of the honour due vntounto him. For it was not Saules fortune to be King, but Gods mercy: it was not Achans chaunce to bee caught, but Gods iudgement. Lots may be vſed to preuent ſtrife, when all other meanes hauehave beene vſed, and ſometimes before al other meanes, when in wiſedome it is thought the beſ… meanes. Brethren often and godly at firſt deuide them inheritance by lots, as the Children of Iſraell deuided the land of Canaan. Therefore in the Church of Geneua there is an order, that in the time of plague, there ſhould bee a houſe ſet apart for the ſicke to lodge in, and leaſt they ſhould bee vncomforted, they chuſe out a Miniſter by lots to doe it.

So they caſt lots,

Now wee are come to put vpour ſelues to the Court of Lawyers, to ſee if they will doe any thing for God, for conſcience, or for louelove, viz that they would end mens ſuites quickly, and let the poore Clients hauehave equitie. Some ſay, that Lawyers bee good vntill they bee Counſellers, like Lyons, which will be gentle vntill 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 vponupon the Lawyers: be 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 gaine by him, ſo few ſeeke to further him, and ſo many ſeeke to hinder him, that all his gaine is but labour and loſſe.

For a ſmall matter many will come to law, to ſtriue for that which with reaſon might eaſily bee attained without ſuch contention, and others ſeeke to enrich themſelues with contending for a ſmall matter with their neighbours, yet in the end looſe that they ſought, and that they had beſide: and ſo they contend and ſtriue about a thing commonly, till the Lawyer hath gayned more by them, then the thing which is in controuerſie is worth. Theſe are like the Mouſe and the Frog, which ſtroue ſo long about Marſh-ground, that at length the Kite came and tooke them both from it. Others will come vp to Law about a ſmall matter, and therein ſo intangle themſelues, that they cannot rid their handes of it, vntill it hauehave almoſt vndone them like a ſilly ſheepe that is hunting of a flie, which runneth from buſh to buſh, and eueryevery buſh catcheth a locke of him, ſo that the poore ſheepe is threed-bareere hee hath done, and hath not a fleece left him to couer himſelfe withall. So hee runs from Court to Court, to ſue, to complaine, to plead, till he hauehave ſpent his cloke for his coate: were it not better to hauehave caſt lots for the coate at firſt? for the law is like a Butlers boxe, play ſtill on, till all come to the Candleſticke. Therefore it is lawfull, to end any controuerſie in a hard matter, to vſe this meane.

Now whether it be lawfull to caſt dice, if lots may not bee vſed (as Solomons wordes, Prouerbes. 18. 18. The lot cauſeth contention to ceaſe, compared with Heb. 6. 16. proue) but in hard matters and waightie cauſes, when the thing is doubtfull, and all good meanes are tryed before to auoyd ſtrife: that queſtion is decided, which none Arguments againſt dicing. Pro. 18.Prov 18but voluptuous men make queſtion of, namely, whether dice-play bee a meete exerciſe for a Chriſtian ſoule. Salomon ſayth, the lot cauſeth contention to ceaſe: therefore, lots are to end ſtrife, but theſe lots make ſtrife: for before thou takeſt the Dice, thou knoweſt thine owne, and no man ſtriueth to take it from thee: but when thou caſteſt the dice, thou doeſt (as it were) aske whether thine owne bee thine owne, and makeſt a ſtrife of no ſtrife. Art thou not worthy to looſe the giftes of God, which ventureſt to looſe them when thou needeſt not? Doeſt thou not deſerue to forget thine owne, which art ſo greedy of anothers, that thou wouldeſt hauehave his liuing for nothing but for turning of a die? Eſau did not ſell his birth right ſo lightly, but he had ſomewhat for it which refreſhed his hunger, but God hath giuen thee a liuing, and thou ſpendeſt it for nothing. The Mariners did caſt lots to finde out the ſinner: they did not caſt dice to ſee who ſhould winne, as Dicers doe: for to whom the lot falles, hee taketh all, which deſerues to looſe all as well'as the other, and hath no right vntounto it by any lawe: for God hath not allowed one man to take anothers goods for the tripping of a Die, but eyther they muſt be merited, or they muſt be giuen, or they muſt be bought, or elſe it is vnlawfull, vngodly, vnconſcionable to take them: Beſides the brawles, the coſenages, the othes annexed to this game, which would not agree with it, vnleſſe it had been a meete companion for them. Thou takeſt another mans goods for nothing, whereas God hath appointed thee to get thy liuing with the ſweate of thy browes, for thou takeſt away that which others ſweat for, and whereas thou ſhouldeſt liue by working, thou ſeekeſt to liue by playing, like as the ape which liues by toying. Doth any dicer thinke hee doth well? Tell mee what thinkeſt thou? for eueryevery 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 do nothing, but that thou wouldeſt hauehave God finde thee doing if hee ſhoulde come to iudgement: wouldeſt thou hauehave him take thee at dice? I am ſure thou wouldeſt not hauehave God ſee thee ſo vainely occupied: neither canſt thou thinke, that Chriſt or his prophets, or Apoſtles, or Euangeliſts 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 daies, what haſt thou to alledge for dice, now euidence is giuen vp againſt them? haſt thou any patron to ſpeake for them, but thy vaine pleaſure and filthy couetouſneſſe, which are condemned already, and therefore hauehave no voyce by lawe? take away theſe, and take away dice. The patron condemnes the clients, when one voice condemnes another: if the exerciſe were lawfull, ſuch patrons as pleaſure and couetouſneſſe would not ſpeake for it. Take thy pleaſure therefore in that which is good, and the Angels will reioyce with thee: if this were good, God would proſper them better that vſe it: but neither winners nor loſers are gainers. I know not how, but there is not ſo much wonne as loſt, as though the Deuill did part ſtakes with them, and drawe away with a blacke hand, when no man ſeeth, for the winner, ſaith he, hath not won halfe ſo much as the loſer hath loſt. One would thinke that ſome of them ſhould flow, when ſo many ebbe: there is neuer an ebbe without a flowing, neuer one looſeth, but another winneth, but at dice. What a curſed thing is this that turnes no man to good, which robs others, and beggars themſelues? the ſchoole of deceit, the ſhop of oathes, and the field of vanities. Thou doeſt not onelyonly hazard thy money (in this game) but ventureſt thy ſaluation, and caſteſt dice with the Deuill, who ſhall hauehave thy ſoule. For eueryevery thing that commeth well to a man, hee giueth thankes, but for that which commeth by dice, hee is aſhamed to giuegive thanks: which ſheweth, that in conſcience that gaine is euill gotten, and that he ſought it without God. Can this be good when worſt men vſe it moſt? if it were good, the euill would like worſe of it then the good: but the more a man ſauoureth of any goodneſſe, the more hee begins to abhorre it, and his conſcience doth accuſe him for it as for ſin. They which doubt whether God doe allow it, neede but looke how he doth proſper them that vſe it: but they truſt not in God, (the termes of their occupation diſcrie) for they call all their caſts, chances, as though they relyed not vponupon God, but vponupon chaunce. Therefore if dice make ſtrife without cauſe, if they take away others goods for nothing, if wee may not liue by playing, but by labour, if they which hauehave beene dicers, repent it among their ſins, if the holy men neuer vſed this recreation, but the worſt moſt delight in it, if thou wouldeſt not hauehave God ſee thee when thou playeſt at Dice, nor take thee at it when hee comes to iudgement, if nothing but pleaſure and couetouſneſſe ſpeake for them, if they doe not proſper which take pleaſure in it, if they truſt not vponupon God, but relie vponupon chaunce, if thou doeſt not onelyonly venture thy money, but hazard thy ſoule, then the beſt caſt at dice is, to caſt them quite away.

And the lot fell vponupon Ionah.

The lot fell vponupon Ionah, not becauſe he 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: Luke. 13. 1. 2. &c.Luke 13:1Luke 13:2If any one be ſeene to beare his croſſe, then many will ſay, This is a wicked man, and ſo thinke well of themſelues, ſuppoſing that God is not bent againſt them to puniſh them as well, (but becauſe Ionah ſhould feele the Heb. 5. 8 1. Pet. 4 17. 18Heb 5:81 Pet 4:171 Pet 4:18hand of the Lord both puniſhing and preſeruing him, and bee reformed: for God correcteth all his … hee did his Sonne, to learne them obedience. But if iudgement begin with the houſe of God, what ſhall become of the vngodly? And the lot fell vponupon Ionah.

Now when the ſinner that troubled the ſhip is taken, now Ionah can hide himſelfe no longer. Now hee might alſo feare to bee ſacrificed by the mariners preſently, For the mariners, partly for the paine they had endured, partly for the loſſes they had ſuſtained, partly for the danger wherein they remained, were no doubt as the ſhee-Wolues robbed of their whelpes, out of meaſure furious and fully bent to ſacrifice him on whome the lot fell, to appeaſe the wrathfull God. But God ſtayed, and reſtrained the rage of the mariners, and made them afterward willingly to abide the tempeſt a while, and put themſelues to more paine to ſaue him, endeuouring by rowing to recouer land. For hauing heard of the true God, and though they loſt their goods, hauing found God who is all good, ſhall wee (ſay they) deſtroy him that hath ſaued vsus? Shall wee giuegive him vp to death vnneceſſarily, that hath brought vsus to life, and aſſured vsus to raigne with God in all glorie euerlaſtingly? Surely the thankeleſſe are graceleſſe: eſpecially they that louelove not, and ſhew not forth the labour of louelove for their gratious guide to God: but therefore wee may ſee that the hearts of men are in Pro. 20. 1. Pſal. 33. 15. Pſ. 106. 40. Iſa 3. 10. 6 Ezra 1 14. Iſa 3. 24. Ne 11. 1 Pſ. 105. 1 Sa. 2. 30. Pſ. 146. 3.Prov 20:1Ps 33:15Ps 106:40Isa 3:10Isa 3:6Ezra 1:14Isa 3:24Ps 1051 Sam 2:30Ps 146:3the hands of God, and hee turneth them which way hee liſt, hee faſhioneth their hearts eueryevery one, yea euen kings hearts, as riuers of water, doth hee turne, to water and make fruitfull his vine: to pittie and to perſecute, to honour and to ſhame, to louelove and hate his people: to deliuer their power to the beaſt, Reue. 17. 13. and againe to eate the whores fleſhe, and to burne her with fire 17. 16. 17. Therefore let vsus neuer feare to performe our duties whatſoeuer, to whome ſoeuer: for hee 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 vsus put. confidence in man, nor in Princes; for their hearts are riuers of water of them ſelues fleeting eaſely as they bee led following But eſpecially let vsus not forget chiefly to make praiers, ſupplications, interceſſions, and to giuegive thankes for all thoſe on the godlineſſe, or prophaneſſe of whoſe hearts, the flouriſhing 1. Tim 2. 1.1 Tim 2:1or defacing of the goſpell of Chriſt Ieſus, and the choſen of God doth moſt depend.

And the lot fell vponupon Ionah.

Now Ionah could not deny he was that ſinner, vnleſſe hee would accuſe God of vnrighteous iudgement: for the lot is caſt into the lap, but the whole diſpoſition there of is of the Lord. Now therefore he muſt needs confeſſe it The winds thundring. the waues tumbling the ſhip cracking, the mariners quaking, vponupon their gods crying, their wares forth caſting, Ionahs prayers requeſted, to caſt lots conſulting, Ionah kept himſelfe cloſe, hee would not bee thought that ſinner. The wind ſaid I will ouer turne thee: the water ſaid, I will drowne thee: the ſhip ſaid, I cannot hold thee: the mariners ſaid, We 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 thee the tempeſt is come, thoufugitiue, and wee will diſcouer thee.

Yet Ionah conceales his ſin, ſo much did heabhorre the ſhame of men, of ſtrange men, a few men, fraile men, or the feare of the furie of the fleſhe, Therefore after the windes had roared, and alſo the waues raged, and the ſhip reeled, and the mariners cryed, and the lot, his conſcience, and God himſelfe threatned him, the lot alſo condemned him, and the feare of being ſacrificed by ſinners to Sathan terrified him, ſo that he foorthwith repented throughly, he declared it openly, and confeſſed his ſinne freely. Such a ſtir hath God before he can come by his owne: hee muſt croſſe vsus, and ſet himſelfe and all his creatures againſt vsus: hee muſt ſtraine our bodies, or leaue our ſoules, and conſtraine vsus to it, before wee will returne from our wicked wayes and throughly humble out ſelues to yeeld him due obedience. O the goodneſſe of the great God? O long ſufferance and bountifulneſſe vnſpeakeable, which not onelyonly leadeth, but alſo in the chaines of louelove draweth vsus to true repentance?

It was Gods great goodneſſe to Ionah, that the mariners ſacrificed him not: greater, that hee truly repented: that God continueth in his calling, and bleſſeth his (whoſe flying from God, deſerued flinging to Sathan) not ſo much ſolemne preaching, as ſudden confeſſion, and ſhort denuntiation of vengeance, yea made it ſo powerfull, that it conuerted Idolatrous heathens, moſt hardned Idolaters: firſt Mariners, then Niniuites.

For what a bleſsing felt Ionah, God vouchſafing him of this honour, to offer them a liuely, holy, & acceptable ſacrifice to God, by whome hee preſently before greatly feared to hauehave bene offered a dead, vnholy, and ſo a delightfull ſacrifice to Sathan. This feare baniſhed, & that ioy poſſeſsing him, what a merey of the almighty did Ionah thinke it? But before he conuerted the Niniuities, he was more to be humbled, fuller to be ſtrengthened, better eueryevery way to bee prepared. Therefore God would hauehave the ſea to waſh him, the Whale to faſt him, and yet miraculouſly ſafe to preſerue him, that being purified, hee might pray feruently, and being deliuered, finde power, comfort, and courage aboundantly. Therefore when by Iona. 1. 7 10.Jonah 1:7lot being taken, and by his owne confeſſion founde the man that procured the tempeſt, the Mariners in louelove and compaſſion of him, had aſſayed by rowing to get to land, but could not, the ſea raging more and more, and Ionah 13.himſelfe profeſſed hee knew the tempeſt was ſent for his cauſe, and would be layd he being caſt into the Sea. Ionah 12at length was caſt out of the ſhip into the ſwelling purge of the tempeſtuous ſea. What hope of life then left? is there any? to ſwallow vp all, ſoone after hee is ſwallowed whole of a Whale. Here let vsus marke, that after the tempeſt had terrified Ionah, the mariners reproued him: when they had reproued him, his conſcience pricked him: when his conſcience had pricked him, the conſulting to caſt lots griued him: after greife for conſulting, their concluding to caſt lots vexed him: vexed at their concluſion, the lot condemnes him: the lot hauing condemned him, in what an agonie thinke we was Ionah? partly, that he ſhould be held that notorious wretch that had brought this woe? partly, leaſt 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 vnknowne angry God? But after this agonie, the terror of drowning followed, and after that the horror of the huge fiſh: firſt, leaſt it teare him in pieces, then leaſt it melt him, afterward, leaſt it poiſon him: laſtly, three dayes and three nights the comfortleſſe horror of darkeneſſe, and noyſome ſtincke 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 Mariners could not helpe him: and being caſt out, leaſt all for him be caſt away, the Whale would not ſpare him, the ſtinch would ill feede him, the darkeneſſe would leſſe glad him, and light might not viſit him. Now ſee then what Ionah got by this iourney, notwithſtanding all the promiſes of which Sathan aſſured him, and all the furtherances which the ſerpent procured him, hee loſt his labour, loſt his money, loſt his ioy, loſt his credit, loſt his quiet, and ſaw no hope but to looſe his life too, finding plentifully, and bitterly feeling dreadfull feares. Hee truſted to the windes, the windes could not ſerue him: hee truſted to the ſhip, the ſhip could not keepe him: he truſted to the mariners, the Mariners could not hold him: hee truſted to the lot, the lot would not ſpare him: hee truſted to the waters, the waters could not beare him, neyther woulde the Whale forbeare him, neither did any thing make ſhew of likelihood to ſaue him. Therefore wee may ſee in Ionah what it profiteth a man to fly from God, forſaking his calling, and ſo practiſing the euill motions of Sathan in ſtead of the knowne will of God. Aſſuredly, if wee follow his flatteries as Ionah did, wee ſhall hauehave as he had, accuſing conſciences, fearefull hearts, and the wrath of God vponupon our heads. For hee hath nothing to giuegive vsus, although he promiſe and make vsus beleeue he hath great kingdomes. Yes indeed, hee hath horror of mind for all that obey him, and hell for the reward of his, which will make all their hearts ake which receiue it.

See ſecondly in this puniſhment of Ionah, the iuſtice of God. The Bee, when ſhe hath once ſtung, doth leeſe her ſting, ſo that ſhee can ſting no more: ſo doth not Gods iuſtice puniſhing ſinne: for it retaineth power, it hath ſtore of ſtings to vexe ſtill: when one iudgement is executed, ſhee euer hath other inow ready, either of the ſame kinde, in another degree more ſharpe, or of another ſort: for all the creatures with their ſeuerall powers, are Gods darts to ſtrike vsus when he commaunds. Therefore if we be ſicke ſickeneſſe is not dead with vsus: if wee bee poore, pouerty endeth not: if wee bee in danger, danger is not therefore put downe for euer after: and if wee bee vexed, vexation hath not therefore left his ſting: his darts, his weapons alſo are as ſharpe now as they were at the firſt, and ſharper too, be cauſe wee are ſinfuller. For according to the ſickneſſe is the medicine, and wounds more dangerous, require more dolourous plaſters.

And if thou be diſobedient, then hee will lead thee through them all, vntill he hath humbled thee, and made Leui. 26 18. 24. 28. 36. 37. 38. 39 &c.thee to glorifie him with obedience, or vtterly deſtroyed thee.

Thirdly, let vsus not forget, neither lightly thinke of this, that God knoweth how to puniſh for ſin, yea moſt ſeuerely to correct his children, though repenting. If our Prophet Ionah here may not keep thee ſome good while in a due meditation of it, let that man after Gods own hart the ſweete Prophet of Iſraell come to thy minde, and in 2. Sam. 18. 6 10. 27, chap. 2. Sam. 12. 13. 15. 16. 17. 18. 19. 20. chap Pſal. 30. & 75. Hoſ. 6. 4. 2. Pet. 2. Ionah 1. 17, Ie. 35. 6. Dan 6. 22 Dan. 3 23. Num. 1. 46. Exo. 17. 3 Exo 16 13. Io. 2. 10 Ie 38. 13. Dan. 6. 24, &. 3 26. Ex 17. 6. Exo 16 13. E. 2. 15. 3. 10.2 Sam 18:62 Sam 12:132 Sam 12:152 Sam 12:162 Sam 12:172 Sam 12:182 Sam 12:192 Sam 12:20Ps 30Hos 6:42 Pet 2Jonah 1:17Dan 6:22Dan 3:23Num 1:46Exod 17:3Exod 16:13John 2:10Dan 6:24Dan 3:26Exod 17:6him ſee, whether God cockereth his entireſt friends, or ſomething ſharply, if not bitterly, handleth them, ſetling themſelues in their dregs, or ſecurely ſeruing the Lord.

Laſtly, yet conſider God is rich in mercy, and full of compaſſion, both to puniſh, vnleſſe to far prouoked, cōtēt to ſhake his rod ouer vsus, to make vsus feare onelyonly, and keepe vsus free from feeling his ſtrokes, if that may hauehave his due worke in vsus, that is, recall, reforme, and confirme vsus: for as the windes could not ouerthrow 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 to hauehave periſhed, then and there God cauſed him to bee three dayes, and as many nights moſt ſafely preſerued. O power omnipotent, O goodneſſe all ſufficient, in all things, at all times. God then as well knoweth to deliuer his out of all diſtreſſe in due time, as to reſerue the wicked to the day of iudgement to bee puniſhed. And in what danger ſhall wee deſpaire? In what extremities ought not wee to hope in our moſt mighty Sauiour, remembring Ionah in the whales belly, Ieremie in the mire of the deepe dungeon, Daniel among the fierce Lions, his three companions in the hot burning furnace, nay, 600000. men of warre, and three times as many moe, of men and women, young and old in the wilderneſſe, lacking now drinke, then meat,: and all theſe deliuered out of all danger, theſe laſt miraculouſly ſatisfied with drinke out of the roeke, and with meat abundantly from heauen.

Secondly, though Ionah bee caſt into the troublous ſea, and ſwallowed of a huge whale, yet hee muſt preach at Niniuie: though Moſes flye out of Egypt, yet he muſt bee the leader of Gods people thence. Ioſeph is in priſon, but hee muſt bee Lord of Egypt, & preſerue the Church aliue Who would hauehave thought that Saul ſhould become Gen. 29. 20. 41. 40. 45. 78. Act. 9. 1. 2 1. Cor. 15 10. Mar, 14 71. Act. 4. 11. 12. Iona 2. 10. Amos. 7. 14. Exo. 2. 3. Iona. 2. 10 Luke. 2. 17.Gen 29:20Gen 29:41Gen 29:40Gen 29:45Gen 29:78Acts 9:1Acts 9:21 Cor 15:10Acts 4:11Acts 4:12Jonah 2:10Amos 7:14Exod 2:3Luke 2:17Paul, or forſwearing Peter a faithfull Preacher? Suſpend then thy iudgement and wonder at Gods workes, whether of merciemercy, or iuſtice, and think not the worſe of a man, though hee were caſt out of the ſea as Ionah, or baſely brought vp as Amos, for the deliuerer of Iſrael was brought out of the flagges, and the conuerter of Niniuie out of a Whale, and the ſaluation of the whole world, out of a ſtall.

And the lot fell vponupon Ionah.

The lot fell vponupon Ionah, that hee might bee 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 poiſoned in the bellie 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 might thence in a miraculous manner come foorth like Lazarus in his winding ſheete, that hee might glorifie God once againe, and couragiouſly cry againſt Niniuie.

And the lot fell vponupon Ionah.

The lot fallen vponupon Ionah the iuſtice of God (both manifeſting the truth incorruptly, and chaſtiſing his diſobedient ſeruant ſeuerely) did appeare: but with all ſingular merciemercy ſhined, and the mariners mindes were mollified, in that they ſacrificed him not to Sathan, but much more, that hee by that meanes truely repented. In ſo much that the old idolatrous mariners preſently by him were conuerted, and hee caſt into the Sea, was not drowned; ſwallowed of the Whale, and three daies continuing therein, periſhed not, but miraculouſly was preſerued, and moſt graciouſly caſt on land ſafe: and laſtly, crying againſt Niniuie, that ſinfull Citie, had his preaching ſo mightily preuailing, that hee wonderfully humbled them all. This merciemercy was maruailous, this goodneſſe of God to Ionah moſt glorious. For the Niniuites hearing; Yet fortie daies, and Iona. 3. 5Jonah 3:5Niniuie ſhall bee ouerthrowne, firſt as the mariners had before done, beleeued the word of God, though they neuer heard it before. If wee heard the word of God preached as the mariners and Niniuits did, with trembling harts in the ſenſe of Gods Maieſtie, it would not bee but we ſhould feele the power of it liuely, and filled with all ioy in beleeuing ſpeedily, but vneffectuall and fruitleſſe is preaching, becauſe there is nothing almoſt but vnreuerent and ſenſeleſſe hearing. And why ſhould God teach the heedleſſe to learne? Why ſhould hee giuegive pearles to dung-hil cockes, nay to very ſwine? But they beleeued the word aſſoone as they heard it, though they neuer heard it before what doth that argue: Surely it ſheweth, that the flooliſh and ſimple are more diligent and ready, both to heare and receiue 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 receiue the Goſpell. What ſaith Paul? Not many rich, not many wiſe. For though we hauehave Mat 11. 5. 1. Cor. 1. 26. Mat. 23. 13. 14. 25. 26. 27. 28. Luke 12. 47. 48. Act 8. 20Matt 11:51 Cor 1:26Matt 23:13Matt 23:14Matt 23:25Matt 23:26Matt 23:27Matt 23:28Luke 12:47Luke 12:48Acts 8:20knowledge, if our knowledge bee like the Phariſies, that is in ſhew of ſinceritie onelyonly, in counterfeit holineſſe, and hollow-hearted friendſhip through hypocriſie, it had bin better for vsus that wee had bin ignorant, for it will but leaue vsus, the more inexcuſable, it will bee found inſufficient to ſaue vsus, but ſufficient the more fearefully to condemne vsus becauſe we know our maiſters will and doe it not. There fore as Peter ſaid to Simon Magus, Thy money periſh with thee: ſo will the Lord ſay vntounto ſuch, Thy knowledge periſh with thee, ſeeing it is fruitleſſe.

But when Niniuie had beleeued God, what did they ſecondly? They ſpeedily, they notably repented, they proclaimed a faſt, they put on ſack-cloth, they humbled themſelues before the Lord, they earneſtly beſought him to turne away his wrath from this wofull Citie. Ionah Iona 3. 4.Jonah 3:4preaching at Niniuie, crying againſt it, ſeemeth to hauehave humbled them and that without a miracle (without which ſcant any doctrine is of credit among Gentiles) not onelyonly within fortie but within foure dayes: much within fortie dayes, he conuerted Niniuie, ruffling Niniuie, old and idolatrous Niniuie, long before fortie dayes be ended, the ſeede is ſowne, growne, increaſed mightily, and full ripe, in a ſoyle in reaſon moſt barren. Sow therefore, yee ſeedmen, where you are ſet, If yee ſow cheerefully, yee ſhall reape plenteouſly in due time: Vaunt not: ſay not, I hauehave a ſtonie, or a ſtarued, or a thornie ground: Niniuie repents in ſackcloth.

In which willing ſubmiſſion of theirs, and ſpeedy liuely repentance at the wordes of the Prophet, after hee had beene three dayes and three nights in the Whales bellie, the calling of the Gentiles by Chriſt, after hee had beene three dayes and three nights in the bowels of the earth, might well bee ſignified. For they no leſſe willingly then the Niniuits, ſubmitted themſelues to the Goſpel preached: no leſſe ſpeedily, and peraduenture more truely repented. Iona. 3. 7 6.Jonah 3:7For though now they thus wonderfully humbled thēſelues 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 neuer ceaſed to adde ſin to ſinne, till they were by open wars miſerably waſted, and at length fulfilling the prophecie of Nahū, vtterly conſumed. Therefore, firſt, for the comfort of the godly, ſince Nah 3. 19 1. King 21. 26. 27. 29 2. Chro. 10. 5. 1. King 14. 22. 2. Chro 14. 6Nah 3:191 Kgs 21:261 Kgs 21:271 Kgs 21:292 Chr 10:51 Kgs 14:222 Chr 14:6Ahab humbled himſelfe before the Lord, Ahab, I ſay, that had done exceeding abhominably, infollowing Idols, and ſold himſelfe to worke wickednes in the ſight of the Lord, ſubmitted himſelfe vnderunder the hand of GOD, faſting in ſack-cloth, though he did all in hypocriſie, had not the euill threatned brought vponupon him in his dayes, ſeeing Roboam, and the princes of Iſrael who had forſaken the Lord, and the whole tribe of Iudah, which wrought wickednes in the ſight of the Lord, & prouoked him more with their ſins, then all that their fathers had done hūbling thēſelues before the Lord, and confeſſing him iuſt, had not the wrath of the Lord powred vpō them, by Shiſhak K. of Egypt were not deſtroyed, but ſhortly deliuered, yea alſo thinges proſpered in Iudah, though the Lorde had threatned to leaue 7. 12.them in the hands of Shiſhak, albeit they truely repented not: laſtly, for as much as Niniuie that bloudie cittie full of lies and robberie, the beautifull harlot, with multitude of 5 13. Nah. 3. 1. 4,Nah 3:1Nah 3:4fornications, that miſtreſſe of witch-crafts, which ſold the people through her whoredomes, and the nations through her witch-crafts, humbling themſelues with faſting, and putting on of ſack-cloth, the Lord repented of the euill he had threatned them, and did it not: how aſſured may we bee, that whatſoeuer iudgement the Lord threatneth vsus, Ionah 3. 7. 8. 10.Jonah 3:7Jonah 3:8Jonah 3:10and howſoeuer he threaten it, it ſhall not light on vsus, when we vnfainedly humble our ſelues in true faſting, turning from our euill wayes, and from the heart vowing to ſerue God in all holineſſe? For this is the cleare promiſe of the faithfull God: If I ſhut the heauen that there bee no raine, or 2. Chro. 7. 13. 14.2 Chr 7:132 Chr 7:14if I commaund the graſhopper to deuour the land, or if I ſende pestilence among my people: if my people, among whome my name is called vponupon, doe humble themſelues, and pray, and ſecke my preſence, and turne from their wicked wayes: then will I heare in heauen, and be mercifull to their ſinne, and heale their land. Againe, as generally moſt plainely ſayth iuſt Iehouah: Iere. 18. 7 8.Jer 18:7I will ſpeake ſuddenly againſt a nation, or againſt a kingdome (ſaying) I will plucke it vp, and roote it out, and deſtroy it but if this nation againſt which I hauehave pronounced this, turne from their wickedneſſe, I will repent of the plague that I thought to bring vponupon them. Let vsus then, O beloued of the Lord, whoſoeuer louelove the Lord Ieſus, bee 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 wee bee, and by how much the longer and clearer the Lord hath threatned moſt terrible iudgements.

Now for the terror of the vngodly, as many of them as repent onelyonly when Gods hand is vponupon them, & then humble themſelues outwardly onelyonly, & that but only when the fierceneſſe of his wrath appeareth, or elſe after they hauehave eſcaped the feared iudgement, fall to their wonted wickedneſſe againe: let them bee ſure the ſtrong and iuſt God, that conſumed Niniuie ſlidden backe, will ouertake them alſo in wrath, and for euer turne them ouer to ceaſeleſſe woe. For the greatneſſe, the beauty, the ſtrength, and riches of Niniuie, could not withſtand the hande 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 grieuous in his ſight was the abuſe of them. Therefore the hugeneſſe, or the ſtrength of this or any other Cittie cannot ſaue it from the iudgement of God, being ſinfull in his ſight.Gen 15. Ioſu 6. 1. King. 24. 25. Reuel 18 2Gen 15Josh 6Rev 18:2

Great Sodome is deſtroyed: great Ierico is deſtroyed: great Niniuie is deſtroyed: great Ieruſalem is deſtroyed, and great Rome, the roome of all vncleane ſpirits, ſtayeth for her deſtruction, like a whore that ſtayeth for her puniſhment till ſhee bee deliuered: and all theſe were and ſhall be puniſhed for vnthankfulneſſe and contempt of the word of God. Yet Niniuie, Ierico, Sodom, nor Rome, hauehave had halfe the preaching that wee hauehave had, yet wee Gen. 19 21. Iere 41. 17 Gen 17. 18 Eſa. 19. &. 17. 5. 6 Gen. 45.Gen 19:21Jer 41:17Gen 17:18Isa 19Gen 45are vnthankfull too, then what hauehave we to looke for, but when Sodom was burned, Zoar ſtood ſafe? when Ieruſalem was deſtroyed, Bethelem ſtood ſtill? ſo the Lord doth alwayes prouide for his people, though hee make neuer ſo great a ſlaughter and deſtruction amongſt his enemies For the Lord becauſe of his couenant doth alwayes prouide for his choſen, although they bee but a remnaut, like the gleaning after harueſt, or like a cluſter of grapes on the top of the vine after the vintage, and though there bee neuer ſo great calamitie or trouble, as we ſee in the booke of Gen 45. chap. when there was a great time of dearth and ſcarcitie to come vponupon the land where Iacob was, the Lord had ſent Ioſeph to prouide for his father Iacob, leaſt he ſhould want bread, hee, or any of his ſonnes and folkes, and ſo ordered the matter, that Ioſeph was treaſurer ouer all the corne in Egypt. And ſo among the Turkes, and Spaniards, and Infidels, the Lord will find meanes to doe them good, which vnfainedly louelove him, and in the dungeon, in priſon, & in bonds, yea and in death, the godly ſhall find God.

FINIS.

FOVRE SERMONS.

Preached by Maiſter Henry Smith.

And publiſhed by a more perfect Copie then heretofore.

LONDON Printed by T. D. for Cuthbert Burby. 1607.

The Contents.

1 The Trumpet of the ſoule.

2 The ſinfull mans ſearch.

3 Maries choyſe.

4 Noahs drunkenneſſe.

5 A Prayer to be ſaid at all times

6 Another zealous Prayer.