Conversion of Nineveh, Gods Trumpet, Physic Against Famine, Sermon 1 (1 of 4)

Conversion of Nineveh, Gods Trumpet, Physic Against Famine · Sermon 1 (1 of 4)

p. 1THE DOCTRINE AND PRACTISE OF FASTING and PRAYER; of FAITH and REPENTANCE.

IONAH 3.4.

And Ionah beganne to enter into the City a dayes iourney, and he cryed, and ſaid, Yet forty dayes, and Nineveh ſhall be overthrowne.

THis Prophecie is wholly Hiſtoricall, as the other prophecies are dogmaticall. It containeth the Hiſtory of Ionah, relating what happened to himſelfe, when he was ſent of God to the great Cittie Nineveh, Gen. 10.12.Gen 10:12to denounce unto the Ninevites their utter overthrow. Who this Prophet was, and when he prophecied, may be gathered ſufficiently out of the Scripture, where we reade that Ieroboam the ſecond reſtored the coaſt of Iſrael from the entring of Hamath unto the Sea of the Wilderneſſe, according to the word of p. 2the Lord, 2 King. 14.25.2 Kgs 14:25which he ſpake by his ſervant Ionah the ſonne of Amittai the Prophet, which was in Gath Hepher. And it ſeemeth that he was the firſt of all the Prophets, whoſe writings are extant, and remaine in the Church for the inſtruction thereof in faith and obedience. For he lived before the battell of Ioaſh King of Iſrael with the Syrians, about the end of the dayes of Eliſha, 2 King. 13.14. and 14.25. Neither let any object the Prophecy of Micah, as though he were before in time, the ſame that prophecied in the daies of Ahab, 1 King. 22. Becauſe theſe two were not both one but different, neither doe their names accord in the Originall, as may appeare to every one that readeth.

True it is, this prophet hath this end and yſſue of his writing with the reſt, to ſet forth the judgements and mercies of God toward mankind: but this he hath proper and peculiar, that he is not here ſent unto the Church and people of Iſrael, but onelyonly unto prophane unbeleevers and uncircumciſed perſons, that we ſhould underſtand thereby, that God hath rule over all nations, and is the God of the Gentiles as well as of the Iewes; Rom. 3.29.Rom 3:29and an avenger of ſinne in whomſoever he findeth it, Rom. 2.12.Rom 2:12according to the ſaying of the Apoſtle, As many as have ſinned without law, ſhall alſo periſh without law; and as many as have ſinned in the law, ſhall be judged by the law, Rom. 2.12. For then the Prophets were ſent to the Syrians, 1 King. 17.9. & 19.15. 2 King. 8.7.1 Kgs 17:91 Kgs 19:152 Kgs 8:7and to them of Damaſcus, and to the Tyrians, howbeit extraordinarily at the will and pleaſure of God. And doubtleſſe by his ſending of his Prophets to ſtrangers out of the promiſed land, God would reprove and condemne the deſperate ſtubbornneſſe of the people of Iſrael, who would not be moved and perſwaded by ſo many of his holy Prophets that were ſent and dwelt among them, and by ſo many threatnings as were brought upon them; where as theſe poore infidels and unbeleevers did by and by beleeve and obey the voyce of one p. 3Prophet, Math. 12.41. Luk. 11.32. that the Lord might ſay of them as he doth in an other caſe, Matth. 8.10.Matt 8:10I have not found ſo great faith, no not in Iſrael.

I will not ſtand to diſcourſe at large the vaine conceit and idle ſpeculation of Epiphanius, Epiphan. of the life of the Prophets.touching this Ionah. For he telleth us, that Elias gat himſalfe into the Wilderneſſe by reaſon of a great famine which hee had called upon the land, where, being nouriſhed by Ravens, he quenched his thirſt with the water of the brooke, and when the brooke was dryed up, hee was an hungred, and removed into Sarepta a Citie of Sidonia, 1 King. 17.9. Luk. 4.26.1 Kgs 17:9Luke 4:26unto a poore woman a Widdow, the mother of Ionah, and entred into her houſe: now the woman left nothing undone of that which he commanded her: and he did eate and bleſſed her; for he could have no abode with the uncircumciſed. And when as Ionah the ſonne of the woman was deceaſed, God raiſed him up by Elias, and reſtored him alive unto his mother, becauſe of the entertainement which ſhe gave unto him: and that when Ionah was come to full age, he was ſent unto Nineveh to the Aſſyrians. Where we have ſome truth mingled with much falſehood, and therefore he deſerveth to be credited no farther, then he hath the warrant of Gods word, being deceived with the tales of the Iewes that are maſters of ſuch lyes. I know the common ſort are moſt of all delighted with ſuch new tangled deviſes that have no ſubſtance in them: howbeit we ſhould not pleaſe ſuch itching eares, nor feed them with empty winde in ſtead of wholeſome food: but avoid prophane bablings, and oppoſitions of ſcience falſly ſo called, which ſome profeſſing, have erred concerning the faith.1 Tim. 6.20.21.1 Tim 6:201 Tim 6:21

In this prophecy obſerve a twofold calling or ſending of Ionah: the firſt in the two former chapters which he rejected: the ſecond in the two latter which he executed. In this third chapter is ſet forth the execution of his calling together with the fruit and profit thereof in the Ninevites, p. 4whereby we may ſee his errour and overſight in flying from his function, and ſuppoſing that he was ſent in vaine: when as afterward he beheld with his owne eyes ſo worthy and glorious an effect of his preaching, 1 Theſſ. 2.19.20.1 Thess 2:191 Thess 2:20as might rejoyce his heart, and be his crowne and glory before the Lord, and in the preſence of our Lord Ieſus Chriſt a… his comming; who as a fiſher of men caſt his net into the ſea, and incloſed a great multitude of fiſh of all ſorts. But yet for all this, it did not ſufficiently content the Prophet through a carnall miſdeeming and miſjudging of the ſucceſſe of his labours, as if by Gods ſhewing of mercy, his miniſtery were contemned, his credit empaired, and his perſon ſcorned and expoſed to contempt, becauſe the Citie was ſpared and not deſtroyed, as appeareth in the next Chapter.

In the 4. Verſe and the reſt that follow to the end of the Chapter, we are to conſider two things. Firſt the preaching of Ionah, Verſe 4. A Sermon conſiſting of judgement: he ſingeth a mournfull ſong, foretelling them of their full and final deſtruction. Secondly, the effect of his preaching in the reſidue of the Chap. The preaching of Ionah is a fearfull threatning of a fearful overthrow to come upon them for their wickedneſſe, Circumſtances in the threatning.which was come up before the Lord, & did cry for vengeance to heaven, Chap. 1, 2. In this denunciation we may obſerve ſundry circumſtances, 1to paſſe over the beginning of the verſe: firſt, the circumſtance of the time to come; forty dayes are limited for their repentance, as the dayes of Gods patience, which once expired they muſt looke for ſuddaine deſtruction. Secondly, 2the circumſtance of time already paſt, implied in the word (Yet) putting them in remembrance, that he had already ſpared them a long time, not willing that any ſhould periſh, but that all ſhould come to repentance. As if the Lord ſhould have ſaid by his Prophet, I have ſpared you long enough already, that I might juſtly poure p. 5upon you all my wrath; yet nevertheleſſe I will ſpare you a little longer. Thirdly, the ſubject of the judgement, 3Nineveh, a great, a mightie, a populous and proud Citie, whereby alſo are underſtood the inhabitants thereof from the greateſt to the leaſt and loweſt of them. Laſtly, 4the meaſure or quantitie of the judgement, an utter overthrow not of one perſon or one family, but of the whole Citty: now whether it were by ſword, or famine, or peſtilence, or by fire from heaven as God overthrew S…dome and G…morrha and the Cities of the plaine, or otherwiſe, is not expreſſed. Now let us come to the words.

And Ionah began to enter, &c. Albeit the Lord might forthwith have deſtroyed the Ninevites, yet he giveth them ſome time of repentance, and ſendeth his holy Prophet unto them; which declareth the infinite and endleſſe patience of God even toward theſe Infidels that knew him not, neither called upon his name, Rom. 2.4. Firſt let us obſerve the generall doctrine out of the whole threatning, and afterward come to the particulars. Before the Lord would utterly deſtroy the City, he raiſed up Ionah the Prophet, to foretell their deſtruction. Doct. 1 This teacheth, Before the Lord deſtroyeth he warneth by his miniſters.that the Lord for the moſt part never bringeth any judgement upon any people or perſon, but hee firſt foretelleth of it, and maketh it knowne unto them; hee warneth them, and threatneth it by his Miniſters. This truth is to be ſeene every where in the Scripture, Amos 3.6.7. Luk. 13.7. We reade that the world was once deſtroyed by water: and it ſhall bee deſtroyed againe by fire. Of the firſt deſtruction we finde, that be foretold it unto Noah, and by Noah to the world before ever the flood came. And touching the ſecond deſtruction which ſhall bee by fire, 2 Pet. 3.10.2 Pet 3:10when the Elements ſhall melt with fervent heate, the earth alſo and the workes that are therein ſhall bee burnt up, God hath not left us ignorant, but in diverſe places hath plainely ſet it downe unto us.

p. 6The reaſons of this courſe and order of Gods dealing, who warneth before he ſmiteth, are eyther in reſpect of God, or in reſpect of the godly, or in reſpect of the ungodly. 1In reſpect of God, to juſtifie his proceedings and judgements with men even before the ſonnes of men: to ſtop the mouth of iniquitie, that it might have nothing to object or plead againſt him, 2 Chro. 36.15. Ier. 25.3. 2and 35.15. Secondly, in reſpect of the godly, becauſe hee would not take his people at unwares, who is friendly unto them, and loveth them as his owne children. Now it were the part of an enemy, and not of a friend to come upon them & ſurpriſe them at unwares, as they doe that come to aſſault a Citty; and therefore God to ſhew his favour and friendſhip to them that are his, doth foretell and give them warning before hand, that ſo they might happily prevent it by their repentance, 2 Pet. 3.9.2 Pet 3:9and thereby have judgements kept from them. 3Thirdly, in reſpect of the ungodly themſelves, becauſe God would have thoſe that are none of his to be left without excuſe, that they might not be able to accuſe God of any unjuſt dealing, or murmure againſt him, for as much as they had warning, but would not bee warned; they heard of his judgements, but they would not judge themſelves; neither labour to prevent them, Matth. 24.14. therefore the damnation of ſuch is juſt.

Vſe 1. Ʋſe 1 Behold from hence the wonderfull mercy, goodneſſe and patience of our good God, whoſe manner is alwaies to give warning before hee proceede in judgement. He ſeeketh not to take any at advantage, neither deſireth hee the death of a ſinner: And therefore the Prophet ſaith, Lam. 3.33.36.Lam 3:33Lam 3:36He doth not afflict willingly, nor grieve the children of men: to cruſh under his feet all the priſoners of the earth, to ſubvert a man in his cauſe, the Lord approveth not, Lam. 3.33.36. He would have none to periſh that are his, but all to repent and to be ſaved. He inſtructeth, that p. 7he may not threaten: he threatneth, that he may not ſmite: he ſmiteth, that he may not deſtroy: 1 Cor. 11.32.1 Cor 11:32yea and ſometime he deſtroyeth temporally, that he may not deſtroy eternally. This is the courſe which he neede not obſerve; becauſe upon our owne perill, the perill of our ſoules, wee are bound to take heed of judgements to come, that wee ſhould prevent them before they come, He would have us to ſend out our Embaſſadours, which are our prayers, to treate of conditions of peace betweene God and us. Such as intend revenge and the execution of their wrath, are not wont to give warning, but to watch their opportunity, as we ſee in Abſolom, 2 Sam. 13.22.2 Sam 13:22who ſpake neither good nor evill to his brother Amnon, becauſe he hated him, and then ſuddenly, when his heart was merry with wine, commanded him to be ſmitten. If God had a purpoſe to deſtroy us as his enemies, and to come upon us at unwares, hee would never threaten us, and give us ſuch faire warning to avoyd the ſtroke of his ſword drawne out againſt us. For wherefore doth hee not deſtroy us? Is it for want of deſart on our part? No doubtleſſe: he findeth juſt cauſe to proceede againſt us, and hee is of infinite power to puniſh us. The Prophet teacheth, Num. 11.23. Eſay 59.1.Num 11:23Isa 59:1that his hand is not weakned as though he could not ſtrike us, neither is his arme ſhortned as though hee could not reach us, Eſa. 59.1. v.

Secondly, 2if any man bee overtaken with any judgement, he muſt know thus much, that certainely God was true, and that his purpoſe was, we ſhould prevent it, or elſe he would never have given warning of it. There is no man that can juſtly ſay, that the ſilence of God is the cauſe of his ſecurity: for Gods manner is, never to come with any judgement, and to diſcharge a whole volly of ſhot, but he alwayes ſendeth a warning peece before. But you will ſay, we have no Prophets to foretell, Ob. they are all gone; it is not with us as it was in former p. 8times. Anſw. To this I make anſwer, as our Saviour ſaith of the rich man in the Goſpell, that his brethren had both Moſes and the Prophets among them, Luk. 16.29.31.Luke 16:29Luke 16:31when indeed both Moſes and the Prophets were all dead long before: but his meaning was, that they had the bookes of Moſes and the writings of the Prophets before them. So may I ſay, that wee have the Prophets and Apoſtles ſtill among us, I meane we have the holy Scriptures, wherein are contained the workes of the Prophets and of the Apoſtles: and beſides theſe, God hath given to us his Miniſters, that they might as it were put life againe into the dead Prophets, that they might open and declare unto us thoſe things which are doubtfull and obſcure: and therefore if any man be admoniſhed by theſe, that judgements ſhall certainly come, let him take heed he withſtand not the Spirit of God, for it is as true and evident, as if the Prophets and Moſes himſelfe were alive and uttered theſe threatnings; and it is the wonderfull goodneſſe of God, that hee will foretell us of his judgements, and after a ſort ſend them home to our owne hearts. Our conſciences tell us, that wee are guilty of thoſe ſinnes which have formerly beene reprooved, and whereof we have beene forewarned: let us therefore conclude with our ſelves, that it is the mercy of God, that hee doth threaten hell and judgements unto us, as well as promiſe heaven and happineſſe: and let us bleſſe his name in our hearts, that he hath granted ſuch a gracious warning unto us, and endeavour to breake off our ſinnes, that ſo hee may bee pleaſed to proceede no farther with his judgements againſt us.

Laſtly, 3this dealing of God muſt provoke us to repentance and to turne unto God, Rom. 2.4. 2 Pet. 3.13.Rom 2:42 Pet 3:13becauſe his patience ſerveth to leade us to repentance, Rom. 2.4. The daies of his patience laſt long, but they are not everlaſting, if we repent not. Let us meete him betimes, while hee is in the way, before p. 9he approach nearer unto us and come upon us. Sinne ſeparateth betweene him and us, and maketh God our utter enemy. Let us make an attonement with him, before his wrath burne like fire. True it is, he beareth long, but if we greeve his Spirit, we ſhall beare his indignation, and our owne condemnation whoſoever we be. He forbeareth long, but he will not alwaies forbeare, Exod. 34.6.Exod 34:6he will come ſpeedily and ſuddainly upon us. The longer he is in drawing his bow, the deeper do his arrowes pierce. Thus much of the generall doctrine.

Yet forty daies. Before we come to the cheefe point offered to our conſiderations in theſe words, Septuagint foreign. Intiellgit poſt 40. dies non intrà, ut quidavolunt. Vide Druſij Lection.a queſtion may bee demanded, how this threatning ſtandeth with the truth of God, and the iſſue and event of the matter mentioned in the end of this propheſy? to pronounce ſuch a dreadfull ſentence againſt a City and the inhabitants thereof, which tooke not that effect; or ſhall wee thinke that God changed his minde, to propoſe that which he purpoſed not? and doth not the Scripture teach us, that he is unchangable, and no ſhaddow of turning with him? I anſwer, the threatnings of God are oftentimes conditionall, though the condition be not expreſſed, as appeareth in the laſt verſe of the 3. Chapter: Chap. 3.10.God repented of the Evill that he had ſaid that he would doe unto them, and he did it not. True it is, he might have deſtroyed them juſtly for their crying ſins, if it had pleaſed him, Chap. 1.2.ſeeing their wickedneſſe was come up before him, calling for judgement, and it had beene as eaſy for him to have ſent a deſtroying Angell to overturne them, as a preaching Prophet to turne them unto him. From hence wee learne, Doct. 2 that the threatnings of God and denouncing of his judgements are not abſolute, but conditionall toward his people; Gods threatnings are conditionall. Gen. 6.3. 1 Pet. 3.20. 1 Cor. 6.9.10. Eph. 5.5.Gen 6:31 Pet 3:201 Cor 6:91 Cor 6:10Eph 5:5they containe an exception and limitation, except they repent and amend their waies. The condition is underſtood. So it was to the old world, Their daies were an hundred and twenty yeares, which S. Peter calleth the time of his patience, while the Arke was preparing. p. 10See the ſame, 2 King. 20.1. Gen. 20.3. Mic. 3.12. and Ier. 26.18. Sometimes it is expreſſed, as Lu. 13.3.5. Re. 2.5.

Let us ſee ſome reaſons. Reaſon 1 Firſt, becauſe after threatnings, if we repent and lay them to our hearts, it cauſeth forgiveneſſe and blotting of our ſinnes out of his remembrance. For ſinne, the cauſe of Gods judgements, being removed, Ezek. 33.14. &c.Ezek 33:14the effect will ceaſe: as Ezek. 33. If I ſay to the wicked, you ſhall dye the death; if he turne from his ſinne and doe that is lawfull and right, none of his ſinnes that he hath committed ſhall be mentioned, 2he ſhall live and not die. Secondly, God is a God of long ſufferance and much patience, ready to forgive and receive to mercy, yea in judgement to remember mercy, as 2 Sam. 24, 16. and Hab. 3.2. when once we turne unto him, Ier. 3.22. and 33.20.Jer 3:22Jer 33:20as Ier. 3. O ye diſobedient children, returne and I will heale your rebellion: and Chap. 31. when Ephraim after his corrections lamented, ſaying. Thou haſt chaſtened me and I was chaſtened, as a Bullocke unaccuſtomed to the Yoke, ſurely after that I was turned, I repented: the Lord anſwered, My bowels are troubled for him, I will ſurely have mercy upon him, he is my deare ſonne, he is my pleaſant child. 3Thirdly, it is a ſpeciall end and purpoſe, why God doth denounce his judgements and threaten his plagues, that we ſhould repent, and ſo that he might repent: therefore they are not abſolute, but limited with condition, except we change and amend. And thus did the King of Nineveh underſtand this threatning, Chap. 3.9.Chap. 3. Let every one turne from his evill way, for who can tell, if God will turne and repent, and turne away from his fierce anger, that we periſh not?

Vſe 1. Ʋſe 1 There is comfort in the greateſt, the heavieſt, and moſt fearefull threatnings of certaine judgements; there is hope of grace and mercy to be found, if we doe repent, as it were light ſhining out of darkeneſſe. Let none ſay, it is too late, my ſinnes are too great or too many that they cannot be forgiven, as Caine ſaid, Gen. 4. The Elders of Iudah did profit better by the threatnings of Ieremy. p. 11For when he had threatned deſolation of the Lords houſe, and the deſtruction of the whole land, for which the Prieſts and Prophets would have put him to death, they pleaded the practiſe and example of good King Hezekiah for their comfort, as we noted before; when the Prophet Micah threatned that Ieruſalem ſhould be plowed up like a field, and lye deſolate as a Forreſt, he did not put him to death, Mic. 3.12. Ier. 26.18.Mic 3:12Jer 26:18but feared the Lord: and the Lord repented him of the evill which he pronounced againſt them. But it may be objected, Ob. If God threatneth and willeth one thing, and yet doth another, as heere he threatned to deſtroy Nineveh and did it not, then Gods will is changeable, or elſe he hath two willes, one will to deſtroy, another to preſerve, which ſeeme contrary the one to the other. I anſwer, Anſw. as God is one, ſo he hath but one will. Howbeit, it is diſtinguiſhed into that which is revealed and ſecret. The ſecret is of things hidde with himſelfe and not manifeſted, as Deutero. 29.29. The revealed is of things made knowne by the word and by daily experience. The ſecret will is without condition annexed unto it: the reveald is with condition, and it is joyned with exhortations, admonitions, inſtructions, and reprehenſions, as may beſt ſerve for mans ſalvation, and to keepe him in awe of God and his threatnings. The ſecret ſhall and muſt be accompliſhed, notwithſtanding all the oppoſition and gaineſaying of men and Angels, Rom. 9.19.Rom 9:19For who hath reſiſted his will? and therefore albeit it bee moſt juſt and righteous, yet it is not to us a rule of righteouſneſſe: The revealed onelyonly is the rule of our lives, and the ſquare to meaſure and direct all our actions. The ignorance of theſe two parts of the ſingle and ſimple will of God leadeth into manifold errour, and the ſound knowledge thereof beateth downe to the ground the perverſe and corrupt practiſe of many. For when they breake out into ſundry evils and much p. 12prophaneneſſe contrary to the expreſſe commandement of God and rule of the word left unto us for our inſtruction, a Plaut. Aulid. act. 4. ſc. 10. Factum eſt, fieri infectum non poteſt, deos credo voluiſſe, nam ni vellent, non fieret, ſcio. Terent. in Eumuch. Act. 5. ſc. 2. Quid. ſi hoc quiſpiam Coluit deus.Acts 5they follow the practiſe of the heathen, and excuſe themſelves, becauſe forſooth it was the will of God it ſhould be ſo, or elſe it could not have beene done. A groſſe abuſe of God and his wil. For when they walked in their owne waies, as it were in by-paths, and followed their ſinfull luſts and pleaſures, did they ſet Gods will before their eyes? or did they aſke counſell of him? or did they enter into ſuch practiſes with a purpoſe to doe his will? No doubtleſſe, they were ledde by their owne fanſy as by a falſe guide, that turned them out of their right way, and therefore let them not excuſe themſelves by his will, but rather accuſe their owne wickedneſſe.

Secondly, it is the duty of all men in hearing the threatnings of God, to beware of all impediments and hindrances of repentance, for as much as they muſt take effect, unleſſe we obſerve the condition. If wee doe not keepe the condition, the threatning is abſolute, and ſurer than the heavens. Take heede therefore of theſe lets, which, as ſo many ſtumbling blockes, lye in our way to cauſe us to fall. Impediments hindring true repentance.Firſt wee muſt not ſlight the threatnings of God, nor ſet light by them, as the manner of many is, who for the moſt part regard them no otherwiſe, Eſa. 28.15.Isa 28:15than as if they had made a covenant with death, and were at league with hell, and not with God, to ſerve him in holineſſe and righteouſneſſe all the daies of their life. Such were the ſonnes in law of Lot that ſhould have married his daughters; when they heard of the overthrow of Sodome with fire and brimſtone, and were exhorted to ſave themſelves from that crooked generation, and to depart from the tents of thoſe wicked men, and to ſeparate themſelves from among that Congregation, leaſt they were conſumed with them: hee ſeemed p. 13as one that mocked unto his ſonnes in law, Gen. 19.14.Gen 19:14and therefore they periſhed in thoſe flames. Secondly, we muſt not exempt our ſelves from them, and poſt them over to others, or thinke they belong not at all to us, Eſa. 28.15Isa 28:15that albeit the overflowing ſcourge ſhall paſſe through, it ſhall not come upon us, for wee have made lies our refuge, and under falſehood have wee hidde our ſelves, Eſa. 28.15. Theſe are they that hide their owne ſinnes like Adam, and turne them over to others, as hee did to the woman, and the woman to the Serpent, Geneſis 3. wee care not on whoſe ſhoulders wee lay the burthen; ſo that wee doe not beare it nor touch it with our little finger, neither who ſmart for it, ſo that wee be free and doe not beare it. Thus wee flatter our ſelves, and never lay his threatnings to heart, untill his judgements fall full upon our heads, as they did upon Pharaoh and the Egyptians.

Thirdly, bee not deceived to thinke by riches, 3or honour, by power or pollicy, by favour or friendſhip, to fave and deliver our ſelves from the puniſhments of God; whereas nothing ſhall prevaile with him, nothing in the world, but repentance and turning from ſinne, hating and forſaking it. True it is, in the courts and conſiſtories of men, theſe may beare ſway and get the upper hand; a man may eſcape by his purſe, or winde himſelfe out of trouble by might of men, and ſo avoyd the danger of the Law: but it is not ſo with God. For howſoever men uſe to reaſon, I care not, I will doe well enough, as long as I have money and friends: howbeit this will not ſerve to free us from Gods Plagues and puniſhments, as Zeph. I. Zeph. 1.18.Zeph 1:18When God had threatned to conſume all things from off the Land, both man and beaſt, leaſt they ſhould imagine by their wealth or other wiles to eſcape, hee ſaith, Neither their p. 14ſilver, nor their gold ſhall be able to deliver them in the day of the Lords wrath. Fourthly, delay not the time, nor put off the threatnings, which the Lord abhorreth, as Ezek. Ezek. 12.22.23.Ezek 12:22Ezek 12:2312. Sonne of man, what is that proverbe that yee have in the Land of Iſrael, ſaying, The dayes are prolonged, and every viſion faileth? Tell them therefore, thus ſaith the Lord God, I will make this proverbe to ceaſe, they ſhall uſe it no more: but ſay to them, The daies are at hand, the word that I ſpeake ſhall not be prolonged, for in your dayes, O rebellious houſe, will I ſay the word, and (in your daies) I will performe it ſaith the Lord God. Let us therefore ſtirre up our ſelves to repentance and amendment of life to prevent his wrath, leaſt we ruſhing on in ſinne doe ruſh into our deſtruction.

Thirdly, 3if God threaten and there follow no repentance, be well aſſured, that which he hath threatned ſhall come to paſſe. Gen. 15.16.Gen 15:16Gen. 15.16. the iniquity of the Amorites is not yet full: but when they had filled up the meaſure, then his judgements were to fall upon them. O how many examples have we to terrify us, and to verify this to our hearts and conſciences! as the old world, Sodome and Gomorrah, the falling of the Iſraelites into the hands of the Cananites, the Ammonites, and the Amalekites, mentioned almoſt in every place of the booke of Iudges; the carrying away of the ten Tribes never reſtored, the captivity of the reſt, the ſeven Churches of Aſia, the deſtruction of the Iewes by the Romans called the abomination of deſolation ſtanding in the holy place, Dan. 9.27. Matth. 24.15.Dan 9:27Matt 24:15and ſundry others: all which aſſure us of the truth of this point. Let us apply this to our ſelves, and reaſon as the Apoſtle teacheth, Rom. 11.20.21.Rom 11:20Rom 11:21If God ſpared not the naturall branches, take heed, leaſt he alſo ſpare not thee: and if the branches were broken off through unbeleefe, let not us be highminded, but feare. We heare the threatnings of God denounced, and his fearefull judgements publiſhed and pronounced by his faithfull ſervants, but what repentance, p. 15what amendment followeth? May we not ſay with the Prophet, I hearkned and heard, but they ſpake not aright, Ier. 8.6.7.Jer 8:6Jer 8:7no man repented him of his wickedneſſe, ſaying, what have I done? every one turne to his courſe, as the horſe ruſheth into the battell, &c. And is it not ſo in our times, nay rather is it not worſe? We are ſo farre from repentance and turning to God, that the Lord ſeemeth in his juſt judgement to have given us over and forſaken us, and to have blinded our eyes, to have ſtopped our eares, and to have hardned our hearts, leaſt we ſhould ſee with our eyes, and heare with our eares, and underſtand with our hearts, and ſhould returne and bee ſaved. Sometimes he doth take away his word utterly, and hee threatneth it as a grievous judgement unto the Iewes, Matth. 21.43.Matt 21:43The kingdome of God ſhall be taken from you, and given to a nation bringing forth the fruits thereof: and we are aſſured of the accompliſhing thereof, Rom. 11.12.Rom 11:12becauſe the fall of them was the riſing of the world, and the diminiſhing of them, the riches of the Gentiles. Sometimes, he will have it to remaine and continue among a people, for the farther hardning of their hearts, and the increaſing of their juſt judgement and condemnation. This is a ſecret judgement, and therefore more ſharpe and greevous than the former, as Eſa. 6. Make the heart of this people fat, Eſay 6.10.Isa 6:10as they had fatted and fleſhed themſelves in ſinne, and even glutted themſelves in iniquity: make their eares heavy, as they had ſtopped and ſtuffed them with vanity, that the word could not enter: and ſhut their eyes, as they had drowſie and ſleepy eyes, and had cloſed the eyes of their bodies, ſo God threatneth to ſhut the eyes of their minds, as men benummed and paſt feeling, leaſt they ſhould ſee with their eyes, and convert, and be healed.

Laſtly, as it is with the threatnings of God, ſo on the other ſide it is with his promiſes. We have many worthy and precious promiſes mentioned in the word, ſome of this life ſome of the life to come; ſome temporall, and p. 16ſome eternall, but all ſorts are conditionall, and all ſorts are to us as if they were never made, except wee leave our ſinfull waies, and ſo turne to the Lord with all our hearts. Pſal. 130.4. Exod. 20.5. Deut. 28.3, 4, 5. &c. Matth. 6.33.Ps 130:4Exod 20:5Deut 28:3Deut 28:4Deut 28:5Matt 6:33We have the promiſe of mercy and forgiveneſſe reſerved for us under hope: but to whom is it made? to them that feare him and love him. Wee have the promiſe of earthly bleſſings to be miniſtred unto us, Deut. 28.3.4. &c. but to whom? To ſuch as firſt ſeeke the kingdome of God, and to none others. We are ready to lay hold on the promiſe, but we forget the condition, like hirelings that regard the wages more than the worke. There is a promiſe to heare our prayers and to ſave us: but to whome is it made? Not to the prophane and to unbeleevers, Ioh. 9.31. Pſal. 66.18.John 9:31Ps 66:18for God heareth not ſinners; and if we regard wickedneſſe in our hearts, the Lord will not heare us, as wee ſhall ſhew afterward. This admoniſheth us of two things. One that wee deſpaire not, nor diſtruſt the mercies of God toward us in earthly things or in ſpirituall, tranſitory or eternall, in things of this life or the life to come; we have comfort and ſtrong conſolation, when wee are truly and unfainedly turned to God, Pſal. 37.25. Heb. 13.5.6. The other, that we bleſſe not our ſelves in our wickedneſſe, adding drunkenneſſe unto thirſt, as the manner is, promiſing unto our ſelves peace when wee are at warre and open defiance with God. It may bee ſaid to ſuch as Iehu anſwered unto Iehoram, 2 King 9.22. Eſa. 57.20.21.2 Kgs 9:22Isa 57:20Isa 57:21what haſt thou to doe with peace? What peace ſo long as the whoredoms of thy mother Iezabel and her witchcrafts are ſo many? and Eſa. 57. The wicked are like the troubled ſea, when it can not reſt, whoſe waters caſt up mire and dirt: Iuſſus fuit pradicare aliquid amplius quàm hìc dicitur. collego ex cap. 4 2. Io. Druſij Lection. in cap. 1. Io…ae.there is no peace ſaith my God to the wicked.

Nineveh ſhall be overthrowne. That is, the City and the Citizens, young and old, rich and poore, one and other. This is the ſumme and effect of Ionahs Sermon. We may not imagine that hee cryed nothing elſe, or ſpake no p. 17more than is here expreſſed. Iuſſus fuit pradicare aliquid amplius quam hic dicitur. colligo ex cap. 1.4.2. Io. Druſiij Lection. in cap. 1. Iona. Strabo. lib. 5. Geograph. Dio. Siculus. lib. 3. cap. 1. Herod, in Euterpe.For no doubt the Prophet lifted up his voyce as a Trumpet, and ſhewed them their ſinnes and tranſgreſſions, as the Lord had before ſhewed unto him, that their wickedneſſe was come before his face, Chap. 1.2. This was a great and wealthy citty ſeated by the river Tygris, famous for the compaſſe of it, and the tops and towers where with it floriſhed, as ſundry hiſtories doe make mention, and yet it was not priviledged from the judgements of God. This teacheth, that the ſinnes of a nation, or people, or kingdome, when they are growne to an hight both in the manner & meaſure, Doct. 3 doe cauſe the Lord to bring deſolation and deſtruction upon that land. When ſinnes grow generall, the judgements are generall.When ſinnes are generall and overſpread a kingdome, as a Leproſy doth the body, then Gods judgements alſo are generall: See this Gen. 6.5.7. and 18.20.21. and 19.24. Deut. 9.4.5. For the wickedneſſe of the nations, the Lord did drive them out from before thee: and 2. Samu. 24.15. 2 King. 21.12.13.14.15. Hoſ. 4.1.2.3.

The reaſons. Reaſon 1 Firſt becauſe the juſtice of God requireth that the puniſhments of ſinne ſhould be anſwerable to the ſinne it ſelfe. If the ſinne once become common, it is juſt with God, that there ſhould come a generall judgement alſo. And albeit haply ſome few ſhould repent and bee free, yet it is no reaſon this ſhould priviledge and exempt the reſt, and keepe away the generall judgement from them: for hee that doth repent ſhall have a recompence for himſelfe, when notwithſtanding a generall judgement, as a violent flood, ſhall ſweepe them all away. Againe, when ſinne is extreame, 2it is reaſon that judgemēt alſo ſhoud be extreame: when ſin is at the higheſt, it is reaſon that judgement ſhould be at the higheſt: and a generall defection of ſinne muſt of neceſſity have a generall waight of judgement, that when we have filled up the meaſure of the one, God may fill up the meaſure of the other, Gen. 15.16.

p. 18Vſe 1. Seeing this is true, that God will bring deſolation upon a land for ſinne, then have we cauſe to feare, that the day of our deſolation and of our mourning is not farre off. For ſeeing it hath beene proved, that wee are growne to the hight of wickedneſſe, both in the manner by breaking all the bounds that God hath ſet to keepe us, and alſo in the meaſure by adding ſinne unto ſinne: then certainely in the next place what can be expected, but that our land ſhould mourne, and deſtruction come upon us, Hoſ. 4.1.2.Hos 4:1Hos 4:2as paine upon a woman in travaile? becauſe there is no truth, nor mercy, nor knowledge of God in the Land, but by ſwearing, and lying, and killing, and ſtealing, and committing adultery they breake out, and blood toucheth blood. And if God deſtroy his owne people and other nations, and roote them out for the ſame ſinnes that ſway and ſwarme among us, filling all places, and abounding in all perſons every where; what can we looke for, but that wee having the ſame weight of ſinnes, ſhould alſo have the ſame waight of judgement? God hath made us to drinke of as bitter judgements as ever any nation did, onelyonly this remaineth, that as yet wee have not drunke the dregges, we have not yet taſted the cup of utter deſolation and deſtruction. Now if God have gone thus farre with us, and our ſinnes are heaped up to a full meaſure preſſed downe and running over; why ſhould not wee feare to drinke of utter deſolation, as well as any other, ſeeing the ſame ſinnes are to be found among us? So then we ſee, that the day of Gods viſitation cannot be farre off by his courſe of Iuſtice; and certainely it is the nearer, becauſe all feare is ſo farre from us, and the land ſo full of ſecurity, which being added to our former ſinnes, will be a great meanes to haſten his judgements.

Secondly, 2it teacheth us notably, who are the greateſt enemies of a land, and bring wrath upon it: certainely the greateſt enemies are thoſe that bring the daies of ruine p. 19and deſolation and mourning upon it. It is not ſimply ſuch as ſinne, for there is no man that ſinneth not daily; but ſuch as commit ſinne with an high hand, breaking all the bounds and bankes that God hath ſet unto them, continuing in ſinne, and adding one ſinne to another. Theſe certainely are they that pull downe deſtruction upon a land. It is true ſuch perſons are ready to accuſe the Miniſters of God and the faithfull of the land, as Ieremy was charged to weaken the land and to haſten the deſolation thereof, and to be the troublers of the ſtate: howbeit they may anſwer theſe as Elijah did Ahab, 1 King. 18.18.1 Kgs 18:18I have not troubled Iſrael, but thou and thy fathers houſe, in that ye have forſaken the commandements of the Lord. Is the phyſition the troubler of the patient, or the diſeaſe that is within him? Is the law the cauſe of ſtrife and contention, or the malice and envy and emulation that is in men? Is the watchman the cauſe of the approch of the enemy? or the armour and munition and fortifications, the weakning of a Citty? No doubtleſſe, theſe ſtrengthen the ſame and ſerve to keepe him out. The Miniſters of God are the phyſitions of the ſoule to cure the diſeaſes thereof: and the horſemen and Charets of Iſrael to defend it, 2 King. 2.12. & 13.14.2 Kgs 2:122 Kgs 13:14and the word is the meanes to beate downe ſinne, which weakneth and waſteth the land till it come to deſtruction.

Laſtly, 3this ſerveth for inſtruction and admonition for all and every one of us. If we have any love to our Countrey, if we long after the peace and proſperity thereof, or deſire the floriſhing of our kingdome, if we would not deſtruction to come upon us and it, and if we would live in quietneſſe; the way is to take heede of adding ſinne to ſinne, and prophaneneſſe to prophaneneſſe, We account him an enemy, and that juſtly, that combineth and conſpireth with another to bring him to deſtroy the land and undermine the ſtate thereof: ſo is he the greateſt ſpirituall p. 20enemy that a State can have, that followeth ſinne with greedineſſe, and multiplieth one iniquity upon another. The way therefore to prevent ſuch judgements is to breake off our ſinnes by true repentance; which turne upſide downe kingdomes, Citties, Families, private houſes, and particular perſons. We wiſh to have our Citties flouriſh, and our families proſper, and our children to continue our names and memories after our departure: but what availeth all this, unleſſe wee ſet our ſelves to worke holineſſe and righteouſneſſe? This is the onelyonly way to keepe our State, our Citties, our townes, our villages, our families, and our children from mourning and miſery, and to prevent the deſolation and finall deſtruction of them. To conclude, let no man bleſſe himſelfe, becauſe wickedneſſe overſpreadeth the land, as water doth the ſea; neither thinke that we may with more ſafety and ſecurity commit ſinne, becauſe the land is generally wicked: but let every ſoule and ſinner repent him of his ſinnes, and not harden his heart, becauſe of the wickedneſſe of the times.

5. So the people of Nineveh beleeved God, and proclaimed a faſt, and put on ſackcloth from the greateſt of them, even to the leaſt of them.

Hitherto of the preaching of Ionah: now followeth the effect thereof: wherein conſider two things, both what the Ninevites did, and what God himſelfe did.

The actions of the Ninevites concerning

The people

King of Nineveh.

The actions of the people are

Their faith

Fruits of faith.

The actions of the King are ſet downe

His example Verſe 6.

His proclamation, 7.8.

p. 21His proclamation is

publiſhed:

confirmed.

The publiſhing and proclaiming thereof inſtructeth,

What they muſt not doe.

What they muſt doe.

The actions of God what he did

He ſaw their workes that they turned. Verſe 10.

He repented of the evill threatned. Verſe 10.

The beginning of their converſion ſtood in this, that they beleeved the word of God: And this helped and furthered to ſtirre up faith in them, that they conſidered they had to doe with God himſelfe, and not with the Prophet onelyonly. Wherein conſider, 2 King. 14.6.2 Kgs 14:6that albeit hee was ſent to them with heavy tydings, as the Prophet ſaid to the wife of Ieroboam, Act. 7.27.Acts 7:27yet they did not thruſt him away from them as the Iſraelite did Moſes, Act. 7.27. they did not ſtretch forth their hand, ſaying, lay hold on him, as Ieroboam did to the man of God, 1 King. 13.4. they did not mocke him and miſuſe him, as the lewes did the Prophets, 2 Chro. 36.16. they did not account him a mad fellow for his ſtrange meſſage, Act. 26.24.Acts 26:24as the Captaines did one of the Children of the Prophets, 2 King. 9.11. they did not waxe wroth, and put him in a priſon houſe, as men in a rage, as Aſa dealt with Hanani the Seer, 2 Chro, 16.10. & then bid them feed him with the bread of affliction, & with the water of affliction, as Ahab gave charge to the Governor of the City concerning Micaiah, 1 King 22.27. They did not put him to death and ſtone him with ſtones, as they dealt with Zechariah at the commandement of the King, 2 Chro. 24.31. they did not ſuggeſt to the King, Ionah hath conſpired againſt thee in the middeſt of the Citie, the land is not able to beare all his words; or ſay unto him, O thou Seer, goe, fly thee away into the Land of Iudah, and there eate bread and prophecie there, but prophecie not any more at Nineveh, for it is the houſe p. 22of the kingdom, as Amaziah ſaid to Amos, Amo. 7.10.12. Neither did they put him in the ſtockes, and ſmite him on the mouth with the fiſt, as Paſhur did Ieremy, and the ſtanders by, did Paul, Ier. 20.2. Act. 23.2. Neither did they apprehend him and throw him into a dungeon, or accuſe him, ſaying, This man is worthy to die, for he hath prophecied againſt this Citie, all the words that ye have heard, as the Prieſts and falſe Prophets pleaded againſt Ieremy at an other time, Ier. 26.11. neither did they drive him out of their coaſtes, and thruſt him out of their Citie, as the people of Nazareth dealt with Chriſt, Luk. 4.29. and the Gadarens when they had loſt their Swine, Math. 8.34. Neither did they ſtop their eares, and gnaſh on him with their teeth, and runne upon him with one accord, as they ſerved Stephen Act. 7.54.57. Neither did they beat him; or charge & command him that he ſhould ſpeak no more in the name of the Lord his God, and then let him goe; as they dealt with Peter and the other Apoſtles Act. 5.40. but they heard him attentively, patiently, and readily: they accounted him not as a troubler of the ſtate, as the filth of the world, 1 Cor. 4.13.1 Cor 4:13and as the off-ſcouring of all things, but they received his words as the oracles of God, they perſwaded themſelues that he was ſent unto them of God, and conſtantly beleeved that thoſe things would undoubtedly come to paſſe which he had ſpoken. Of this faith, what it was, ſee more afterward, verſ. 9. This threatning for the certainty of it, is utttered in the time preſent: for in the originall it is word for word, is overthrowne, and therefore the deſtruction being ſo neere and ſo certaine, it was high time for them to looke about them.

We learne from hence that the word preached is the ordinary meanes ordained of God to worke in us faith, Doct. 4 The word preached is the inſtrument of faith.as Rom. 1.16. 1 Cor. 15.1.2. Iam. 1.18. Examples hereof are plentifull to be found in the Acts of the Apoſtles after the hearing of the word; they were pricked in their hearts p. 23and ſaid, What ſhall we do? Act. 2.37. they received his word gladly, and were baptized, verſ. 41. many of them which heard the word beleeved Chap. 4.4. Cornelius is directed to Peter, who ſhould tell him words, whereby he and all his houſe ſhould be ſaved, Act. 11.14. The Gentiles were glad when they heard the word, and as many as were ordained to eternall life beleeved, chap. 13.48. the Lord opened the heart of Lydia, that ſhe attended unto the things which were ſpoken of Paul, chap. 16.14. ſome beleeved and clave unto him, chap. 17.4.12.34. and 18 9.10. The Souldiers, the Publicanes, and the people that came out to heare the preaching of Iohn were converted and ſaid, Master what ſhall we doe?Luk. 3.10.12.14.Luke 3:10Luke 3:12Luke 3:14

The reaſons: Reaſon. 1 Firſt becauſe this is the high ordinance of God, which he hath appointed to beginne and worke in us faith and ſo the converſion of a ſinner, 1 Cor. 1.21. If he had ordained other means, 2other means ſhould have bin effectuall. Secondly, faith cannot be without knowledge: knowledge cannot be without inſtruction: Mat. 2.7.Matt 2:7inſtruction cannot be without ſuch as inſtruct us in the faith, 3and therefore we muſt neceſſarily heare their voyce and ſeeke the law at their mouthes, Mal. 2.7. Thirdly, to this end and purpoſe God gave gifts to men, and called them, to beare his word to his people, Eph. 4.11.12. 4ſo the Prophet teacheth that the Prieſtslips muſt preſerue knowledge, Mal. 2. Laſtly, our firſt parents were turned from God, and drawne to unbeleefe, by hearing the voyce of the old Serpent the devill: it is therefore convenient, that the elect, by hearing the voyce of God, ſhould be converted to the faith and returne to him that calleth.

Obj. 1. If this be ſo, Obiect. 1 then it muſt needes goe hard with deafe men that cannot heare. For if faith preſuppoſe knowledge: knowledge, inſtruction: and inſtruction hearing (which is the ſenſe of learning) what ſhall we thinke of them that are borne deafe? How ſhall they beleeve p. 24and be ſaved? Anſw. Blind men may heare, but deafe men cannot. I anſwere, albeit God doth ordinarily worke faith by hearing, yet he can and doth extraordinarily worke faith without it, and of ſtones raiſe up children to Abraham; as he gave faith to Rahab the harlot by hearing of his workes, not of his word, Ioſ. 2. For the holy Ghoſt that teacheth by inſpiration ſupplieth the want of outward meanes by an inward motion in their hearts: So that albeit they cannot have knowledge, nor ſalvation by the hearing of faith, yet they may have them by an inward worke ſupplying the defect of the outward ſenſes.

Secondly, Object. 2 how ſhall infants and children beleeve and be ſaved, ſeeing they are not capable of this hearing through weakeneſſe of nature? or if they heare, they cannot underſtand, which is all one as not to heare at all? Anſwer. I anſwer, the doctrine is to be underſtood of ſuch as are of yeares of diſcretion, as alſo other precepts are to be taken, 2 Theſſ. 3.10. Math. 24.15. We muſt therefore anſwere this Objection as the former. For deafe men and children are in this point alike, God ſupplying their wantes, ſo that all of them that are elect are taught inwardly, and engraffed into Chriſt for ſalvation effectually, as it is ſaid of Iohn the Baptiſt, He ſhall be filled with the holy Ghoſt, even from his mothers wombe. Luk. 1.15. and thus as the Spirit ſupplieth the want of Baptiſme, in like maner it doth the want of faith.

But cannot God ſave without preaching? Object. 3 or muſt all heare Sermons that will be ſaved? Can he not ſave them that heare ſeldome or neuer; as well as thoſe that doe heare often? What ſay you of them that have not the word? Anſw. I anſwere, we ſpeake not of the power of God what he can doe, but of his will what he promiſeth and purpoſeth to do. We doe not deny but he can ſave without the preaching of the word, yea without the word: but when he ſendeth the ordinary meanes, it is great folly p. 25to reaſon what he can do: for then he tieth us to the word, and we may be wel aſſured he will ſave us no otherwiſe. He can preſerue life without meat, as we ſee in Moſes and Elias: but when we have plenty of foode at hand, and yet refuſe to eate, we tempt God and ſhorten our daies, and muſt needes periſh without uſing the meanes. As he fed Iſrael with Manna in the wilderneſſe, where they had neither ſeed time nor harueſt: But when once they came into the land of Canaan, a land flowing with milke and honey, Ioſh. 5.12.Josh 5:12then the Manna ceaſed on the morrow after they had eaten of the old corne of the land, neither had they it any more, but they did eate of the fruit of the land of Canaan: So in the times of the ruines of the Church, and deſolations of Sion, when the word is precious, hee giveth it food which the world knoweth not of, and feedeth as it were with hidden Manna, and ſetteth up a light in their hearts, to guide their pathes in the way of peace, as it were in the darkeneſſe of the world: but when he hath ſent a plentifull harueſt and labourers to gather in the corne, and when he hath ſet up a candle upon the candleſticke to give light to all that are in the houſe, woe unto them that deſpiſe the proviſion he hath provided for them, and ſhut their eyes in the cleere light of the Goſpell, and ſo ſit in the ſhadow of death: theſe doe no better than murther their owne ſoules. For they tempt God, who have the word and will not heare it, and make a needleſſe triall of his abſolute power what in himſelfe he is able to doe. God could have taught the Eunuch without the miniſtery of Philip, Act. 8.26. and 10.4.5.Acts 8:26Acts 10:4Acts 10:5as he could have inſtructed Cornelius by the Angel that appeared unto him; but the Angel directed him to Peter; to teach us that it is his Ordinance we ſhould ſubmit our ſelues unto it, if we would attaine to ſaluation, for that is the wiſedome of God, unleſſe we account our ſelues wiſer than God, and know a nearer way to the kingdome of heaven than he hath ſhewed us. p. 26But let ſuch as follow their owne way take heede they neuer come there, and ſo in the end, while they profeſſe themſelues wiſe, prove themſelues to be ſtarke fooles.

Vſe. Ʋſe. 1 1. This reproueth ſundry ſortes. Firſt of all the Recuſants among us (and the Popiſh rabble of that Antichriſtian generation) which ſtoppe their eares like the Adder, Pſal. 58.5.Ps 58:5and will not hearken to the voice of Charmers, charming never ſo wiſely; and withdraw themſelues from our Church-aſſemblies, and ſo forſake their owne mercy. To theſe we may joyne the curſed crue of damnable Atheiſts, who binde themſelues in a league of infidelity, and barre themſelues of the meanes of faith and ſaluation; let them feare, leaſt one day they roare in hell, where ſhall be weeping and gnaſhing of teeth; and their Elyſian fields proue helliſh flames. This is Gods deepe iudgement upon them to revenge the contempt of his holy word: and for this cauſe he ſendeth them ſtrong deluſions that they ſhould beleeue a lie, 2 Theſ. 2.11.12.2 Thess 2:112 Thess 2:12that they all might be damned, who beleeve not the truth, but had pleaſure in unrighteouſneſſe. Both thoſe ſortes refuſe to ioyne with us in the ſeruice of God, in the word, in praiers, and in the Sacraments. Such may be compelled by the magiſtrate to the exerciſes of religion. Recuſanſie and rebellion came in together.And the rather, becauſe Recuſancy came in with treachery and Rebellion. For untill treaſon beganne to be plotted, called to this day the rebellion in the North, and the Bul of Pius Quintus was publiſhed, recuſancy was not practiſed, nor the name heard of: but as they began together, ſo they have growne up and continued together: and I am perſwaded, ſo long as the one remaineth, the other will not be forgotten. This is the ſottiſhnes that is found in that Synagogue, which hath euermore hatched rebellion in her boſome, and ſhewed her ſelfe an enimy to princes and their Scepters. Hence it is, that ignorance is made the mother of devotion. Hence it is, that Images are made lay-mens bookes: p. 27But God hath appointed his Church to be inſtructed in the faith, not by looking upon an image, Non oculus ſpectaculo, ſed animus verb… paſcendu… eſt, Lactant.but by hearing his own ordinance; not by feeding the eye with Pictures, but the heart with the Preaching of his word. Secondly, it condemneth the corrupt practiſe of the Separation, who deny to our Church the name of a true Church, and Miniſters thereof to be lawfull Miniſters: and as they teach that our Church is falſe and Antichriſtian, ſo they charge us to be falſe, Idolatrous, and Antichriſtian miniſters, no better than the Prieſtes of Baal. Theſe are they that under colour of zeale are revolted from us, which ſay, ſtand by thy ſelfe, come not neere to me, Eſay. 65.5.Isa 65:5for I am hol…e… than thou. But I would aske the Queſtion of them: In what Church they had faith wrought in them? and by what Miniſters, as it were by ſpirituall fathers, they were begotten againe to a lively hope of the heavenly inheritance? If there be any faith or grace in any of them, as I truſt there is in many of them, howſoever they iudge uncharitably of us, where had they it? or how obtained they it, but by the Miniſtery of the Church of England? So that we are a true Church, and have true miniſters, even our enimies being iudges. I may therefore demand of theſe, as our Saviour did of the cheefe Prieſtes, Math. 21.25.Matt 21:25the baptiſme, of Iohn whence is it? From heaven, or is it of men; Is our miniſtery of God, or is it of men? For the hearer muſt confeſſe his treacher to be ſent of God, if his teaching beget faith and repentance in him; and praiſe the name of God for it: and acknowledge the bleſſing of God upon his labours to be an infallible token of his lawfull calling, Ier. 23.21.22. Mal. 2.46. 2 Cor. 3.1.2. On the other ſide, God doth not convert men to himſelfe, or eſtabliſh them in grace by falſe and Antichriſtian Miniſters and meanes. The holy martyrs were members of our Church.I would likewiſe aske the Queſtion of the holy Martyrs of our Church, which accounted not their owne lives precious vntounto them, but laid them p. 28downe for the truthes ſake: are theſe martyrs of God, or of the Devil? were they members of a true Church, or of a falſe? and were they inſtructed in the faith by Chriſtian miniſters, or by Antichriſtian? nay doubtleſſe, they were not aſhamed to profeſſe themſelues children of our Churches, and reuerenced our miniſters as their ſpiritual fathers, and would have accounted it no ſmall bleſſing, if they might have beene ſuffered to heare them. Thirdly, they are reproued, who thinke that above all other things the preaching of the word may beſt be ſpared, and that the office of the Miniſters is leaſt of all uſefull and neceſſary. But is faith neceſſarie? is repentance of any uſe? is ſaluation out of requeſt? If theſe be giftes abſolutely neceſſary, then muſt the preaching of the truth and the publiſhing of the Goſpel be neceſſary alſo, without which they cannot be attained of us. Chriſt Ieſus is the greateſt gift under Heaven: after him, the miniſtery of the word is the higheſt benefit, whereby we come to know Chriſt and him crucified: I ſay it is the greateſt benefit which God hath given to the Sonnes of men, Eph. 4.12.Eph 4:12Eph. 4. for the gathering together of the Saints, and the edification of the Church. Whoſoever therefore deſpiſeth the preaching of the Word, 1 Theſſ 4.8.1 Thess 4:8deſpiſeth not man, but God, and is guilty of his owne condemnation. For as our bodies cannot live without food, ſo our ſoules proſper not without the word. Laſtly, it reproueth all drowſie and careleſſe hearers, that are a ſleepe when they ſhould heare; theſe exclude and ſhut out faith that it ſhould not enter. But how ſhould God open our hearts, when we will not keep open our eares? or how ſhould he heare our praiers, when we will not heare his Faſtours? Is it not all one altogether to be abſent, and to be thus preſent?

Secondly, 2it ſerueth for information. Firſt, it is a matter of great comfort for the loſt ſheepe of Chriſt, ſtraying from the ſheepefold, to underſtand, that there is a way p. 29left to recover wandering ſinners, which is the hearing of the word, and thereby to come to ſaluation. Secondly, it is a ſpeciall bleſſing to live in ſuch places and among ſuch people, where the word is taught, and where they may be partakers of hearing. Happy are they that hearken to the ſaving doctrine of the Goſpell with a deſire to underſtand it, and care to obey it. But wofull and feareful is their eſtate that live in ſuch barraine places, where the dearth of the word pineth away the ſoule; we may ſay of them in deed and in truth, Num. 13.32.Num 13:32They are lands that eate up the inhabitants, thereof: and in that day ſhall the faire virgins and young men faint for thirst. Thirdly it teacheth, that the ſenſe of hearing is a great and neceſſary bleſſing of God, and therefore fitly called the ſenſe of underſtanding and of beleeving. True it is, God can worke without, and no doubt he doth: true it is alſo that our other ſenſes are good helpes of many notable things, eſpecially the eyes are ſpeciall furtherers of knowledge. God hath two bookes whereby he teacheth us, and wherein we reade his marueilous wiſedome; the one, Pſal. 19.1. Rom. 1.19.20 1 Cor. 1.21.Ps 19:1Rom 1:19Rom 1:201 Cor 1:21the great booke of his Creatures, wherein we ſee his eternall power and godhead, and learne to give him the glory: the other, is his written word inſpired of God; and i… profitable for doctrine, for reproofe, for correction, and for inſtruction, in righteouſneſſe, that the man of God may bee perfect, throughly furniſhed unto all good workes, 2 Tim. 3.16.17. Fourthly, where the word is not taught according to the Ordinance of God, there ordinarily ſinners are not converted to God. For there is no other ordinary meanes under heaven to conuert ſinners, and to worke faith in us, than the Miniſtery of the word. How then can we learne what true faith and true repentance is, without the word? Without which we muſt periſh and be condemned. Hence it is, that Salomon ſaith, Where viſion fail…th, Pro. 29.18.Prov 29:18the people periſh. Behold therefore the miſery of the people, who p. 30are as ſheep diſperſed and ſcattered without a Sheepheard, and without ſuch leaders as may ſhew them the good and right way wherein they ſhould walke, and ſo come to the kingdome of heauen. Fiftly, all ſuch as through negligence, careleſneſſe, contempt, and wilfulneſſe refuſe the hearing of the word, doe caſt from them the meanes of their ſalvation, and forſake their owne mercies; nay, they renounce faith and turning to God, and account themſelues unworthy of eternall life. Such were thoſe Iewes which are ſpoken of, Act. 13. who reſiſted the word, Act. 13.46.Acts 13:46railed at it, and ſpake againſt thoſe things that were ſpoken, contradicting them and blaſpheming, and therby renouncing their part in Chriſt Ieſus. Such are many careleſſe and diſſolute perſons, among us, little better than Atheiſts, who are never touched with any love of the word, or deſire of it, but caſt it behind their backe, and ſet it after all the vanitie and pleaſures of this life.

Laſtly, 3Mar. 4.24. Luk. 8.18.Mark 4:24Luke 8:18it is our duty to take heed how we heare. For it ſtandeth us vponupon to regard not onelyonly what we heare, but how we heare, and to looke to the manner as well as to the matter. For we may periſh as well by not hearing aright, as by hearing that which is not right: and conſider that it is not enough to heare the truth, but we muſt heare truly. That we may attaine to this, we muſt performe theſe ſeuerall duties, to attend unto it, to marke it, to underſtand it, to hold it faſt, and laſtly to apply it.

The firſt point required of us, The firſt duty of hearers.is, that we attend & hearken unto it diligently. It is not ſufficient to heare. It is one thing to heare, but hearkning and giuing eare is another thing. To heare requireth no more but the eares of the body: to hearken requireth the eares of the mind. Hence it is, that Chriſt ſaith Math. 13. He that hath eares to heare, Math. 13.9.Matt 13:9let him heare. Where he ſheweth, that there is a double hearing, outward and inward, or elſe he would never charge and admoniſh theſe that had eares to heare p. 31and came to the houſe of God to heare, that they ſhould be carefull to heare: ſhewing that a man may heare, and yet if he take not heed be as a deafe man, and do no more good than a deafe man that heareth nothing; it is all one as if he wanted eares, or were as a ſtocke or a ſtone, nay it had beene better he had never heard at all, becauſe by his hearing he heapeth up the greater judgement and the deeper condemnation. Therefore Salomon ſaith, Prouerb. Pro. 4.20. and 8.32.34.Prov 4:20Prov 8:32Prov 8:344. My ſonne attend to my words, incline thine eares vntounto my ſayings: and Chap. 8. Hearken unto me, bleſſed is the man that heareth me, watching daily at my gates, waiting at the poſtes of my doores. This is called the inclining of the eare to wiſedome, Pro. 2.2. Let it not then be with us as with the multitude and the greateſt ſort, who ſuppoſe it to be ſufficient to heare, though they do no more; but it is required of us to liſten & give eare, nay both our eares to God. Let it be with us in performing this duty as it is with worldly minded men, when they heare of ſome good bargaine, or matter of gaine and profit, they raiſe and rouſe up themſelues inſtantly, and lift up their eares, they hearken very diligently and carefully. Or let us deale as ſuch perſons doe, who being preſent and hearing ſome what ſpoken, do thinke that others ſpeak of them: O how will they bow forward and incline their bodies, how wil they put their eares neere and cloſe to them, to heare (if it be poſſible) what they ſay; yea ſometimes would give much to know what they ſpeake. Thus let us doe, wee ſhould never heare the word, but thinke the Miniſter ſpeaketh not onelyonly to us, but of us, and ſay to our owne hearts, This is a word concerning me: this is for my good and profit, this will bring to me the greateſt gaine: I muſt therefore incline mine eare, attentively, and liſten unto it duly and diligently. If any aske what is the reaſon, and whence it commeth, that one hath an hearing eare, and another hath a dull and deafe care; the holy Scripture telleth p. 32us and teſtifieth, Pſal. 40.6.Ps 40:6Pſal. 40. Sacrifice and offering thou didſt not require, mine eares haſt thou opened. This is the eare-marke whereby we are knowne to be in the number of the ſheepe of Chriſt, Ioh. 10. No man can make and frame to himſelfe ſuch ſanctified eares by his owne wit and induſtry, but they muſt be prepared and given to us of the Lord, and to him we muſt returne the praiſe and glory.

The ſecond duty is to marke and regard what we heare. The ſecond duty of hearers.How many are there that heare & attend, yet never once marke nor regard any thing what hath beene ſpoken and delivered: for if they did, they could not be ſo ignorant & blinde as they are. Life and death is ſet before us: life to our ſalvation, if it be embraced; death to our condemnation, if it be rejected; but the moſt ſort regard neither the one nor the other. Hence it is, that our Saviour inſtructing his Diſciples, warneth them, that whoſoever readeth muſt conſider what he readeth, Math. 24 15.Matt 24:15Math. 24. The palpable ignorance that abideth in our aſſemblies ſpringeth from this fountaine, that we never weigh with our ſelues what we have heard, neither call our ſelues to an account at any time what we have learned.

The third duty is to underſtand what we have heard. The third duty of hearers.For to heare and not to underſtand is as if we heard not at all, or as if we heard a ſtrange language. Hence it is, that our Saviour after his teaching examineth his Diſciples what they had learned and how they had profited, Math. 13.51.Matt 13:51Have ye underſtood all theſe things? Act 8.30.Acts 8:30they ſaid vntounto him, yea Lord. So Philip ſaid to the Eunuch, Vnderſtandeſt thou what thou readest? 1 Cor. 14.9.11.13.14.1 Cor 14:91 Cor 14:111 Cor 14:131 Cor 14:14ſhewing thereby, that reading and hearing, and praying, or whatſoever we doe without knowledge and underſtanding, is nothing worth, it is as ſounding braſſe or as a tinkling Cimball. And in the deſcription of the good and ſaving hearers, it is ſaid, they heare the word and underſtand it, and beare fruit: ſo that they cannot bring forth fruite without underſtanding the word. p. 33So then right hearers are underſtanding hearers. How many have we that are hearers? but how few, that we can truely ſay of them, they be underſtanding hearers? Theſe profit nothing, alwayes learning, and never attaining to any ſound knowledge.

The fourth duty, is to hold faſt what we have heard, The fourth dutie of hearers. Pro. 2.1. 2 King. 7.8.Prov 2:12 Kgs 7:8marked, and underſtood, we muſt lay it, nay locke it up cloſely and ſafely in the heart as in a cloſet, as Pro. 2. receive my wordes, and hide my Commandments within thee; we muſt doe as the Lepers did, when they had ſiluer and gold and much treaſure, they went and hid it, and carried it away. The word of God is a precious treaſure, the merchandiſe thereof is better than ſiluer, and the gaine thereof is better than fine gold, We ſhould therefore both hold it faſt, and hide it ſafe. The Apoſtle exhorteth us, Heb. 2.1.Heb 2:1that we ought to give the more diligent heed to the things which wee have heard, leaſt at any time we ſhould let them ſlippe from us: Revel. 3.11.Rev 3:11and Revel. 3.11. hold faſt that which thou haſt, till I come, that no man take thy crowne from thee. We muſt commit good inſtructions to memory. We uſe not to lay up Iewels & precious ſtones looſely and careleſly abroad; had we rich treaſure, we would not lay it up negligently, but keepe it under locke and key: We ſhould not let holy and heavenly inſtructions ſlip out of our minde and memory, but hold them faſt and firme in our remembrance. This reproveth ſuch as heare the word, but it is with ſuch dull, deafe, and drouſie eares, that it is no ſooner in at the one eare, but by and by it is out at the other. Thus it commeth to paſſe, that through the negligence of the hearer, the labour and doctrine of the ſpeaker is utterly loſt.The fift duty of the hearers.

The laſt duty is to apply to our ſelues what we have heard, a notable meanes to ſtrengthen memory, and to hold faſt that which is fading and falling away. For as a medicine, which is wholeſome and healthfull in it ſelfe, profiteth not the ſick perſons that doth deſpiſe and reject p. 34it, and not apply it to himſelfe: ſo the hearing of the word, and receiving of the Sacraments, are all without fruit, if we doe not apply them to our ſelues, and by application make them our owne. All hearing is no better than Hypocriſie without this. For it is with us as it is at a feaſt: So much is ours as we receaue and digeſt, it skilleth not what others doe, we are no way benefitted or bettered by it: So we have ſmall profit by that which others heare, except we apply it to our own ſoules. What good hath the wounded man that hath a Soveraigne ſalue and plaiſter, when hee layeth it not unto the ſore?

And proclaimed a faſt, and put on ſackcloth, from &c.) Hitherto of the faith of the Ninevites: Now of their repentance, expreſſed by two ſignes of it, proclaiming a faſt, and putting on ſackcloath, to make themſelues thereby the fitter to pray and intreate the Lord to ſpare them, and to ſhew mercy and compaſſion upon them. They come not to God with full bellies, or with meat in their mouthes, or in gay and gorgeous apparell, but in the commoneſt and courſeſt which they had. Theſe are the witneſſes of their ſorrow, yea helpes and occaſions, and furtherances to more acceptable workes, than they are of themſelues. For conſidered in themſelues and in their owne natures, they are little worth, ſeeing bodily exerciſe profiteth little, 1 Tim. 4.8.1 Tim 4:81 Tim. 4. But as we ſee that which is blunt in it ſelfe and not able to cut, Horat. d… arte poet.may not withſtanding ſharpen other things; ſo faſting in it ſelfe no better than feaſting, and ſackcloath than ſilke and coſtly apparel, may nevertheleſſe further holy duties and quicken us in the perſormance of them with greater zeale. The Prophet therefore could not complaine of theſe Ninevites, as our Saviour did of the Iewes, Luk. 7.32.Luke 7:32We have mourned to you, and yee have not wept.

Let us now come to the meaning of the wordes p. 35Faſting importeth an abſtaining not only from meate and drinke and ſleepe, ſo farre as humane infirmity wil ſuffer, but from labour and the workes of our callings, moſt of all from delights, pleaſures, plaies, paſtimes, recreations, idleneſſe, haunting of tipling houſes, ſurfetting and drunkenneſſe, the common ſinnes of the Land, which have drawne downe the hote wrath and heavie diſpleaſure of Almightie God upon us.

2. They Proclaime it, That is, they leave it not indifferent and arbitrary to the will and pleaſure and diſcretion of every perſon to doe what they beſt fanſied, but they are bound by a Law and decree to performe it and undergoe it. For doubtleſſe were every man left at his own liberty, whether he would ſerue the Lord or not, or when to ſerue him, O what a decay in religion ſhould we find in the world in a ſhort time! Yea touching the Lords day, though it be but one for ſeven, Luk. 14.23.Luke 14:23and God have left the reſt to our ſelues or our lawfull labours, yet if no man ſhould be compelled to the ſeruice of God, ſhould we finde any knowledge of God in the land, or any faith in Chriſt? So backward we are in matters of our owne ſalvation, to which a man would thinke we ſhould be ſo forward, as we ſhould need no ſpurre of exhortation.

3. They put on ſackcloth; It may be it was not ſackcloth in his proper kind, which is commonly ſo called, which they could not poſſibly in ſuch plenty and abundance ſupply themſelues withall, at ſuch a ſuddaine, but their ordinary and meaneſt attire, ſo that were it, that in civility and modeſty they might, they would have ſtripped themſelues to the bare skin, thereby acknowledging and confeſſing themſelues unworthy of any creature to cover their nakedneſſe. They had ſinned through their wealth and ſuperfluity in both theſe, in pride and exceſſe. The Pampering up of backe and belly are as the two daughters of the horſeleech that ſucke the very blood of p. 36the land, & have waſted the ſubſtance and eſtates of many perſons, and conſumed great families. Both theſe lay aſide and caſt away from them, yea they puniſh and revenge themſelues of their ſurfetting & drunkenneſſe by faſting, profeſſing themſelues unworthy to taſt one bit of bread or to drinke one drop of water: and of their pride and exceſſe in apparell, by putting on ſack cloth, acknowledging themſelues unworthy to weare any thing upon them. Doct. This practiſe of theirs teacheth, that it is a fruit of repentance to take vengeance of our ſelues for our ſins. It is required of us to be revenged of our ſinnes.This the Apoſtle teacheth, 2 Cor. 7.10.11. Godly ſorrow worketh repentance to ſaluation not to be repented of. Behold what revenge this hath wrought in you. This will ſhew what affection we beare to our ſinnes, when we daily ſtrive to mortifie the deeds of the fleſh. Before repentance they are ſo deare unto us, and ſo beloved of us, that we cannot abide to be reprooued of them: but when true repentance and ſorrow for ſinne commeth, then we begin to brooke and digeſt not onelyonly reproofe of them from others, but vengeance alſo upon them from our ſelues: And when once we can be avenged of them, it is a plaine token we account them our utter enimies. For no man deſireth revenge but upon him whom he ſuppoſeth and accounteth his enemy: 1 Sam. 24.19.1 Sam 24:19and no man findeth his enemy, that will let him goe well away. 1 King. 3, 26.1 Kgs 3:26Salomon knew the right mother 1 King. 3. by her tender heart and yerning bowels, which could not endure to ſee the child divided by the ſword: ſo ſurely when we cannot abide the ſword of reuenge to wound and ſlay our ſinnes, we have iuſt cauſe to ſuſpect our repentance, and that as yet we love our ſinnes too wel, when we are loath to have our enemy wounded. This revenge the Apoſtle calleth the beating downe of the body, 1 Cor. 9.27.1 Cor 9:27or the keeping it under and bringing it into ſubjection; and the offering up our bodies as ſacrifices to God. Rom. 12.1.Rom 12:1Our ſinnes muſt be dealt with all, as Sarah dealt with Hagar, hardly and p. 37roughly, that ſhe fled from her face: Gen. 16.6.Gen 16:6ſo we muſt handle them that they may depart from us; we muſt claſpe them and cruſh them hard, as men doe nettles and other noyſome plants, that they doe not ſting us. But if we pamper them and uſe them delicately, 2 Sam. 18.5.2 Sam 18:5as David bade Ioab intreate the young man Abſolom gently for his ſake, they will ſoone over-maſter us, and get the upper hand of us.

Let us make uſe of this point. Ʋſe 1 This revenge ſtandeth not in wounding our ſelues and offering violence to our owne bodies. The Romaniſts glory in whipping themſelues, like the old heretikes called Flagellantes; This they call penance, howbeit it is no better than a mocke-repentance; & this revenge is a will-worſhip, Eſay. 1.12.Isa 1:12the which God never accepted: but will ſay unto them, Who required theſe things at your hands? Eph. 5.29.Eph 5:29The Apoſtle teacheth that no man yet never ha…ed his owne fleſh, but nouriſheth & cheriſheth it, even as the Lord the Church: 1 King. 18.281 Kgs 18:28none ever did the contrary, that we reade of, but onelyonly the Prieſts of Baal, who cut themſelues after their manner with knives and lancers till the bloud guſhed out upon them; and the man poſſeſſed and thereby after a ſort diſtracted, Mark. 5.5.Mark 5:5who lived in the mountaines and in the tombes, crying, and cutting himſelfe with ſtones. They then wander wide out of the right way, and are ignorant what the true revenge is, neither let them looke for any reward at the hands of God, who bring ſorrow upon themſelues, and are executioners or tormenters of themſelues: Or what commendation of patience can ariſe to them, that afflict themſelues, and ſuffer willingly from their owne hands?

Secondly, let us ſee wherin this revenge ſtandeth, Vſe. 2 how we may uſe it aright, & in what particulars it conſiſteth: Firſt, there cannot be a greater revenge, than to ſpoile our adverſary of his chiefeſt delight, and to vexe him with the contrary. The fleſh in every one hath oftentimes ſome darling ſinne, at leaſt wherein it moſt delighteth, p. 38which moſt properly we may call our iniquity above all the reſt, Pſal. 18.23.Ps 18:23and which is as the right eye or the right hand: the right eye in reſpect of pleaſure, the right hand in reſpect of profit. This right hand, and right eye muſt be cut off and pulled out. Thus did Zacheus when hee was conuerted, Luk. 19. his gainfull and profitable ſinnes of wrong and oppreſſion, being his maſter ſinnes, he ſhaketh off and renounceth, Luk. 19.8.Luke 19:8Behold Lord, the halfe of my goods, I give to the poore, and if I have taken away any thing-from any man by falſe accuſation, I reſtore him foure-fold. This taking of revenge was the counſell that Daniel gave to Nebucadnezzar, Dan. 4.27.Dan 4:27to breake off his ſinnes by righteouſneſſe, and his iniquity by ſhewing mercy to the poore. The maine ſinne of Paul was perſecution and waſting of the Church: but loe, how he revenged the fleſh after his Converſion; as faſt as hee had deſtroyed and plucked downe, ſo faſt he builded up againe even with both his hands, and laboured more abundantby than all the reſt; yea he never traveiled ſo farre to perſecute the faithfull, but he tooke a thouſand times more paines to preach the faith, Act. 9. Rom. 15.19.Acts 9Rom 15:19Gal. 1.23. 1 Cor. 15.10. The great labours which he tooke in planting Churches, in perils, in watchings, in wearineſſe, 2 Cor. 11.26.27.2 Cor 11:262 Cor 11:27in hunger and thirſt, in cold and nakedneſſe, were nothing elſe, but his revenge upon the fleſh, for the paines he had taken before in perſecuting.

Secondly, 2this revenge conſiſteth in converting thoſe very things, which have beene the matter or object of ſinne, and abuſed by the fleſh to ſinne, to the ſeruice of God, & to be the matter of our repentance; as the ſiluer & gold that was abuſed to Idolatry, was afterward employed to the worſhip of the true God. David in his adultery defiled the mariage-bed; in his repentance he waſhed his bed with teares, Pſal. 6.6.Ps 6:6yea all night long he made it to ſwim. So the Epheſians, that had uſed curious artes, when once they beleeued, came and confeſſed and ſhewed their p. 39deedes; for they made a ſacrifice to the Lord of their Conjuring bookes of exceeding value, Act. 19.19.Acts 19:19eſteemed to be worth fifty thouſand pieces of ſiluer. And as the Iſraelites had ſinned greeuouſly in offering their earings of gold to make therewith a Calfe; ſo repenting of their Idolatry, Exod. 35.22.Exod 35:22they offered likewiſe gold and earings to the Tabernacle willingly, whoſe heart made them willing to bring an offering to the Lord, untill there was more then enough, Exod. 36.5.

Thirdly, when with the ſame members and inſtruments of our bodies, 3which the fleſh moſt of all hath abuſed to ſinne and wickedneſſe, wee in ſpeciall ſort ſeeke and endeauour to glorifie God. Zachariah the Prieſt ſinned with his mouth in giving God the lie, whiles hee beleeved not the Angell ſent unto him, that God would give him a ſonne: but ſo ſoone as hee could ſpeake (for he was ſtriken dumbe) he glorified God with his mouth and praiſed his name, Luk. 1. Luk. 1.64.Luke 1:64So the woman which is thought to have abuſed her eyes, her haire, his lippes to wantonneſſe and uncleanneſſe (for ſhe was a greevous ſinner) when ſhe repented, ſhe revenged her ſelfe upon the fleſh, in ſhewing her love to Chriſt; ſhe ceaſed not to kiſſe his feet, to waſh them with the teares of her eyes, and to wipe them with the haires of her head. O how happy were it for ſuch, as have uſed their tongues to deceit, whoſe mouthes have beene full of curſing and blaſphemy, & their throate an open ſepulcher, if they would circumciſe their lips, and make their tongues their glory to glorifie the name of God! that whereas they have curſed bitterly, Eph. 4.29.Eph 4:29now they may learne to bleſſe graciouſly, that our communication may be good to the uſe of edifying, and miniſter grace unto the hearers: And ſuch as have had feet ſwift to ſhed blood, & to carry them to places of vanity and impiety, of drunkenneſſe and uncleanneſſe, happy were it if they would take revenge of themſelues, and uſe their feet to carry them into p. 40the houſe of God, Pſal. 122.….Ps 122and ſay to the Lord, Our feete ſhall ſtand within thy Gates, O Ieruſalem, Pſal. 122.2.

Fourthly, 4we take revenge on the fleſh, when we oftentimes refraine ourſelves, and bridle our affections from the uſe of things otherwiſe lawfull, becauſe we have offended therein. As if we have offended in gluttony and drunkenneſſe, we ſhould puniſh our ſelues with faſting and abſtinence from ſtrong drinke: as we take knives, from children, when they cannot uſe them without hurting of themſelues.

The laſt point of this revenge is, when we upbraid the fleſh and caſt it in the teeth with thoſe afflictions which God ſendeth, as the wages of ſinne. For though we may not draw puniſhments upon our ſelues to mortifie the fleſh, yet when God impoſeth them upon us for our good, we ſhould make benefit and advantage thereof, and inſult over the fleſh, and triumph over it when God puniſheth it, rating and checking it as the cauſe of all our ſmart: Ah, thou vile fleſh, I may thanke thee for all this paines and ſorrow, I could not turne thee, but I hope God will now tame thee: I could not convert thee, but I truſt God will now evert thee and turne thee quite out of dores: thou liftedſt up thy ſelfe aloft, but God will bring thee under, thou rebell. Thus we ſhould joyne with God, helpe him to whip our ſinnes harder and oftner by taking his part, juſtifie him in all his dealings, drive his chaſticementes home to our hearts as the nailes to the head, and impute all the cauſes of our afflictions to our ſelues. If we would try our repentance by this revenge, and our revenge by theſe few notes, alas where ſhall we find the repentance that is required among the greateſt number! doe we mortifie our beloved ſinnes, or are they as bitter as gall and wormewood unto us? doe we turne thoſe things, times, and place which we have abuſed to ſinne, to be matters and witneſſes of our repentance? doe we turne p. 41thoſe members of our bodies abuſed to ſinne, to be inſtruments of righteouſneſſe and holineſſe? or doe we bridle and reſtraine our ſelves from ſuch things wherein wee have offended? No doubtleſſe, theſe are farre from us, and therefore we from repentance.

A faſt, and put on ſackcloth.) Thus much generally is to be obſerued from the practiſe of the Ninevites, that revenged themſelues of their exceſſe and ſuperfluity by faſting and ſackcloth: now we are to ſpeake of faſting in particular. But firſt of all let us ſet downe the doctrine. We learne, Doct. that publike faſting was alwayes wont to be ſanctified and appointed among Gods people in times of dangers either preſent or imminent. Publike faſter were alwayes called and ſanctified in times of danger.This is confirmed by ſundry precepts, as Levit. 16.29. This ſhall be a ſtatute for ever unto you, in the ſeventh mouth, on the tenth day of the monethmonth, ye ſhall afflict your ſoules by a ſtatute for ever. So the Prophet Ioel, chap. 2.15.16. Blow the Trumpet in Zion, ſanctifie a faſt, call a ſolemne aſſembly, gather the people, ſanctifie the Congregation, aſſemble the Elders, gather the Children and thoſe that ſucke the breaſt, &c. ſee how he heapeth ſundry commandements together, binding the Prieſts, the people, the Congregation, the Elders, the children, the married, that is, all ſortes, high and low, young and old, one and other. The truth of this farther appeareth by ſundry examples of ſuch as have gone before us in this practiſe. Ezra the good Scribe of the Lord, and Nehemiah the religious governour of the people, faſted and all that were under their charge, Ezr. 8.21 Neh. 9.1. 2 Chron. 20.32 Chr 20:3So Iehoſhaphat ordained a faſt throughout all Iudah, when the enemies upon a ſuddaine had broken into the borders of his kingdome: hee knew no way better how to reſiſt them, and drive them backe than this, which he found ſtronger than the ſword of the mighty: and ſo ſhall we find praying and faſting ſtronger to withſtand the infection and to call the heauy hand of p. 42God gone out againſt us, and ſtriking downe many thouſands of us, than all the rules and receites, the meanes and medicines which the wiſeſt Phyſitions can preſcribe, if we performe it aright, Exod. 17.11. 1 Sam. 7.9.10.Exod 17:111 Sam 7:91 Sam 7:10as Exod. 17. the ſword of Ioſhua was not ſo forcible as the praier of Moſes; for while he held up his hands Iſrael prevailed, and when he let downe his hands, Amalek prevailed. True it is, good meanes are neither to be deſpiſed nor neglected, for that were to tempt God, and to ſtrengthen the enemy; howbeit of themſelues they profit little, the greateſt power and ſtrength lyeth in prayer which ſanctifieth our faſting.