Two Sermons, Sermon 4 – Colophon
THE REBELLION OF IONAH.
3 But Ionah roſe vp to flie vntounto Tarſhiſh from the preſence of the Lord, and went downe to Iapho, and found a ſhip going to Tarſhiſh: ſo hee paid the fare thereof that he might goe with them to Tarſhiſh from the preſence of the Lord.
THe charge giuen to Ionah hath hitherto bin ſpoken of, now it followeth to be ſhewed, how it was by Ionah diſcharged. Firſt Ionah rebelliouſly neglected it, then being chaſtiſed, and ſo repenting, he faithfully diſcharged it. Firſt therefore let vsus conſider his rebellion: afterward we ſhall ſee his correction.
But Ionah roſe vp to flie to Tarſhiſh from the preſence of the Lord.
We cannot ſtand to ſpeake of Tarſhiſh, nor what it is to flie from God, but this ſhall be our meditation: Ionah the Prophet was commaunded to goe to Niniuie, and there to cry out againſt ſin, to preach againſt pride, and all kind of vngodlineſſe, thereby to reclaime them, and ſtirre them vp, in laying open their ſinne, and the puniſhment that banged ouer them, that they might ſpeedily repent, and ſo turne away from them the wrath of God thereby deſerued. How beautifull ſhould hauehave beene the feete of him that ſhould hauehave brought ſo powerfull a meſſage, as ſhould hauehave wrought ſuch an happy effect? How bleſſed ſhould Niniuie hauehave beene when the Lord had vouchſafed them ſo great merciemercy? but ſtill one flie or other marres the whole box of oyntment: As ſoone as he was commanded to goe thither, Satan ſtood in the gap, and enticed him to goe to Tarſhiſh, for he thought, that if he could let Ionah from going Eccl. 10. 1.to Niniuie, then firſt of all he ſhould put a ſingular Prophet out of Gods fauour, and bring vponupon him ſome iudgement, not onelyonly inward, as torment of conſcience, decay of gifts, or the like: but viſible alſo, whereby the people to whom he had preached, might thinke he was ſome falſe Prophet, as they are euer ready to condemne for hated of God, whom they ſee grieouſly afflicted. And ſo ſecondly the people ſhould be hardened in their ſins, and obſtinately condemne euer after, him, his like, and their preaching too. And thirdly, the godlieſt, the moſt populous, & the wealthieſt City in Aſſyria ſhould be deſtroyed, the good with the wicked, the yong with the old, one with another, all ſhould vnrepentant die in their ſinnes, and ſo the very Angels in heauen ſhould mourne. So that he thought he ſhould by ſtopping Ionah, eueryevery way gaine well by his labour.
Therefore he comes to Ionah, he flatters him, he tempts him, thus he begins with him: It is good that men looke before they leape, haſte makes waſte, words are not alwaies to betaken as they properly ſignifie: one thing is often ſpoken, and another meant: but thinkeſt thou God meaneth thou ſhouldeſt goe to Niniuy? Why? doth he regard idolaters, and his profeſſed enemies, ſo that to hauehave them admoniſhed of their ruine, he will bring ſhame vponupon his own people? for the very going of a Prophet from Iſrael to preach to Niniuy, muſt needs proclaime that there is more hope of moſt ſinfull Gentiles, then of naturall Iſraelites. And how couldeſt thou ſeeme ſo to thinke of thine owne Nation, thine owne brethren, thine owne blood, the choſen of God? Or if thou doe, ſhalt thou not thereby procure their vtter hatred for euer, and make them to deteſt both thy perſon, and whatſoeuer thy preaching, whatſoeuer thou haſt heeretofore, or heareafter ſhalt teach them?
What? for thy faithfull prophecying heere among Gods people, will God, thinkeſt thou, recompence thee, thee whom he hath made reuerend, and to be honoured of Kings and Princes of Iſrael: recompence, I ſay, thee with ſhame and contempt among heathens, yea, with a cruell death, or with a more miſerable life? For what other ſucceſſe may bee hoped for at the Niniuites hands of ſuch a meſſage by thee? For thou knoweſt they hauehave all Iewes in contempt: therefore when thou ſhalt come among them, and tell them not theſe few words onelyonly, and in this forme which God hath ſpoken them in; for if thou ſo doe, who will not count thee rather a mad-man then Gods Prophet? But at large, that there is one allſeeing, moſt iuſt, almighty, and euerliuing God, and no moe? and ſo all their gods are no gods but idols: and that they aboue all other hauehave giuen his glory to ſtockes and ſtones, worſhipping them for gods, alluring and enforcing others likewiſe to diſhonor him: that they hauehave abuſed his bleſſings moſt vnthankfully, moſt vngodly to all exceſſe, and are moſt proud contemners of their betters, & moſt notorious drunkards, gluttons, fornicators, adulterers, theeues, oppreſſors, witches, murtherers, and the like; & therefore hauehave ſo prouoked him that is moſt merciful & patient, that he will without all pity deſtroy man, woman, yong and old, high and low amongſt them; yea, their very Citie alſo, and all that is therein, whereby they hauehave beene ſo wicked, and that within fortie daies.
When, J ſay, thou being a Iew, ſhalt tell them this, thus in deſpight reuile (for ſo they will take it) thus vtterly condemne them and their gods: will not the beſt of them mocke and deſpiſe thee? will not the reſt gnaſh their teeth at thee, bee readie to teare thee in peeces, put thee to exquiſite torments, condemne thee to ſome horrible death, or continue thee in intollerable paines, in a moſt bitter life? No queſtion. Thinke not therefore that thy good God, thy moſt kind and tender father, will recompence thy faithfulnes, with ſending thee ſo far to ſuſtaine ſuch miſery: It were impiety to think he willed it, it is blaſphemy, terrible blaſphemy to think he commāds it: for it is to condemne him of vnkindnes, for thou haſt ſhewed feruent louelove; of vntruth, for hee hath promiſed it ſhould go wel with the iuſt; of iniuſtice, for godlineſſe ſhould hauehave the reward due onelyonly to wickedneſſe. Yea he ſhould ſeeme contrary to himſelfe, to charge thee cruelly to murther thy ſelfe, which hath commanded all to kill none, if he ſhould will thee to prouoke that bloody citie ſo. But the very thing it ſelfe alſo argueth, God meant nothing leſſe then to commit thee to ſuch danger, or that thou ſhouldſt do to the proud Niniuites ſuch a meſſage. For to what end ſhouldſt thou ſo cry againſt that Citie? to make them flie, and ſo to free them from deſtruction? How ſholdſt thou then not bee found a falſe Prophet, and God a lier? What then? To bring them to repentance & then to ſpare them? how ſhould not God ſo againe be found vntrue, & thou his lying meſſenger? what then? To conuert them, and ſo to deſtroy them? what iuſtice were that? and how contrary to his promiſe to Salomon? 2. Sam. 7. 14. Therefore it is manifeſt, God meant not thou ſhouldſt go and cry ſo againſt Niniuie, but ſignified that thou wert as good, for any good may be done here, to exclaime ſo like a frantike man againſt Niniuie, as to preach in Samaria any longer now. Men here are ſo hardned that they contemne all, part are ſo cloyed that they loath all, the beſt part little eſteeme all that is preached: of none is the word accounted pretious, of none reuerently heard: and therefore thou ſhouldeſt for a time, to make the word pretious, and to ſharpen mens affections towards it, giuegive ouer preaching heere, and where thou wilt refreſh thy ſelfe a while. Now heere thou maieſt not be idle: at Tarſhiſh thou maieſt be quiet: thou maieſt at Taiſhiſh that famous Citie, among the ſtrangers of many Countries, heare many ſtrange things, much delight thy ſelf in the variety of their maners, in the abundance of all things, with great pleaſure liue. No time ſo fit as this to ſee the worlde. At Iapho thou canſt not want ſhipping thither. Seeme not to make ſmall account of this kindneſſe of God, defraud not thy ſelfe of the graunted good.
Thus Sathan is euer croſſing, tempting, enticing vsus when wee are or ſhould be addreſſing our ſelues to doe the will of our God. So was Moiſes, Ieremy, Ezechiel, Exo. 3. 11. &. 4. 10. 13. Ier. 1 6. …ze. 3. 14 15. Neh. 2. 19. 4. 2 8. 5. 5. 6. 6. 7. 10. Luk. 22. 31. 32 Matth 4. 1. L…k. 4. 2. …. 13 1. Pet. 5. 8.Nehemiah, Chriſt himſelfe tempted, being about moſt notable workes. What ſaid our Sauiour to Peter? Sathan hath deſired to ſift and winnow you as wheate. Who are theſe whoſe perill ſathan ſo earneſtly deſireth? Euen Peters, and Iames, and Iohns. No maruaile, for Chriſt himſelfe, though acknowledged the Sonne of God, was moſt fiercely aſſaulted of the tempter fortie daies, and then indeed was left, but it was onelyonly for a ſeaſon, Luke. 4. 13. Therefore neuer dreame of a truce with Sathan, whoſoeuer thou be, whatſoeuer thou art about to doe. For the enemy, the enuious foe, the tempter, the falſe accuſer goeth about continually ſeeking whom he may deuoure. Now his manner of tempting is, firſt and moſt vſually with flattering, but yet very often with moſt terrible threatning. For whatſoeuer we doe or feele, commeth from one of theſe three ſpirits, the ſpirit of ſathan, the Spirit of God, or our ſpirit. Now our owne ſpirit of it ſelfe is alwaies occupied about worldly things, ſeeking delights in pleaſures, not diſquiet by threats. The ſpirit of God is gentle, louing, and meeke, not forcing, nor threatning. Therefore Chriſt ſaith, If any will follow me let him deny himſelfe and take vp his croſſe daily, &c. Luke 19. 23.And mark his ſpirit, he ſaith not, you ſhall follow me, but you ſhall denie your ſelues, and take vp your croſſe, but if any will follow me, let him deny himſelfe, and take vp his croſſe: Let him. The ſame is to be ſeene in the Canticles, Cantic. 5. 2.where he ſaith: Open vntounto me my ſiſter, my louelove, my doue, my vndefiled. For mine head is full of deaw, and my lockes with the droppes of the night. For 3.when ſhe opened not vntounto him, making moſt vnmeete excuſes, though he had moſt louingly praied, and liuely vrged her to open, and ſhe moſt vnkindly, moſt vnworthily had denied, yet the went his way mildly without 2. 4. 6.any threats. But the ſpirit of Sathan takes an other courſe: For when by lying and deceit he cannot allure to ſinne, he threatens moſt fearfully with ſinne, griefe, or loſſe of goods, ſolitarines and want of pleaſure, and ſomtime by his miniſters, impes of his owne likeneſſe, hee threatens death, and deadly torments, whatſoeuer they may inflict vponupon any.
Chriſt ſaith; If you will follow me. If you will: but he ſaith, I will make ye follow me, and doe as I bid you, you ſhall hauehave fire and fagot, ſcalding lead and burning pitch; if you will not follow mee, you ſhall, whether you will or no: we will make you doe as we command, ſaith his eldeſt ſonne Antichriſt, vſurping authority ouer nations, and inflicting torments on the Saints. His order of tempting is, firſt to make vsus doubt of the word of God: whether ſuch and ſuch doctrine be true, ſuch and ſuch an action bee commanded, ſuch and ſuch a promiſe, ſuch and ſuch a threatning be certain. Then ſecondly he falles to flat denying of it, this doctrine, theſe promiſes, theſe threatnings are falſe, this thing is not commanded, this action is not condemned. And then comes he in with his contradiction, contrary aſſertions, & countermands. For there is no commandement of God, but the diuell commands the contrary, & he is euer gaine ſaying that which Gen. 2. 17.God ſaith For our God ſaith vntounto Adam, if you eate of the forbidden fruit, you ſhall ſurely die: the diuell came and he told them, firſt ti is not certaine you ſhall die: then, you ſhall not die; then thirdly, you ſhal be as gods, knowing Gen. 3. 4. 5. 1. Pet. 5. 5.good from euill. God ſaith, ſubmit your ſelues one to another in brotherly louelove: the diuell ſaith, firſt, you neede not to abaſe your ſelues ſo much; ſecondly, you ſhould not yeelde to others: then thirdly, aduance your ſelues, and contemne others. God ſaith, LoueLove thy neighbour Mat. 22. 39.as thy ſelfe: the diuel ſaith, firſt louelove little and ourwardly, then, louelove none but thy ſelfe: then thirdly, hate thine enemies, enuie thy betters, diſdaine thine equalls, deſpiſe thine inferiours. God ſaith, Labor for that foode that periſheth not: the diuell ſaith, firſt, care not much Ioh. 6. 27.for it: then ſecondly, contemne it: then thirdly, ſtirre not an inch for it. God ſaith, Forſake the world: the Diuell ſaith, firſt, neglect not the world; then, louelove Rom. 12. 2. 1. Iohn 3. 18.the world, then thirdly, giuegive ouer your ſelues vntounto the world aboue all, follow the world with all the luſts thereof.
Now, the meanes whereby the diuell tempts, are arguments fetcht, ſome from the wit and reaſon of man, or from the cuſtomes of the world: ſome from the holy Scriptures, either corrupted, or wrong applied: now in conſideration of the perſons, then in regard of the thing it ſelfe, &c. In reſpect of the perſons to whom hee ſhould preach, and himſelfe, Ionah is here tempted, and ſo thus reaſoneth with himſelfe: I hauehave long preached vntounto the Iewes, which are the choſen people of God, & ſeeing they will not heare me, it is in vaine to preach vntounto theſe Gentiles, which neuer heard of God or godlines, and therefore will eſteeme my words the leſſe.
Thus Ionah is loath to loſe his labour, and puts in a doubt where he needes not, becauſe he conſidered not the great power of God in mens harts. The Niniuites are heathen people, and therefore (ſaith Ionah) why ſhould I venture my ſelfe amongſt them? For ſeeing my owne countrymen kicke againſt my wordes, and cannot abide to heare the word which commeth from the Lord to reprooue ſinne, then how much more ſhall I be deſpiſed theſe, and perſecuted to death? Thus fleſh and blood ſtandeth ſtaggering when it ſhould doe any good, miſdoubting troubles, iealous of his owne eaſe: but when it goeth about to doe any miſchiefe, it neuer conſidereth the danger, it weighteth not the following wo: yet doing good, it is vncertaine whether all will not according, or euen aboue our hope ſucceede; it is more likelie we ſhould be kept ſafe: but doing euill, miſchiefe moſt certainely is procured, not danger onelyonly, but loſſe of the beſt things commonly, peace of conſcience or ſpirituall graces, of ſome bleſſings alway, or at leaſt not receit of thoſe things which much would reioyce vsus. For ſure this was a ſore temptation, to bid a man (being in reaſonable good eſtate touching his body and life) that hee ſhould goe and preach vntounto a ſauage heathen people that neuer Deut. 6 4.heard of preaching, and that this doctrine; that there is but one onelyonly true God, to them who will ſerue a thouſand, and cannot abide the contrary to be ſpoken.
If a Preacher were commanded to goe and preach at Rome gates, againſt Antichriſts iuriſdiction & the idolatry that is ſo inordinately vſed in that Sinagogue of vncleannes, ſeeing that is a matter for which they torment and kill all that preach it ſincerely: I feare it would hardly come to paſſe at all, that this preacher would go from a reaſonable quiet eſtate touching his body, to venture his life among ſuch cruell tyrants: I feare hee would rather content himſelfe with his preſent eaſe, then commit himſelfe to ſo likely miſerie.
If I goe to preach vntounto theſe infidels, ſaying, yet forty daies and Niniuie ſhall be deſtroyed, then (ſaith Ionah) it may be, they will repent, & God wil hauehave mercy vponupon them, ſo I ſhall be counted a falſe Prophet for my labour. And thus we regard our credite more then the glory of God, in the obedience of his will: and rather then wee would receiue any reproch by your doings (in the ſight of the world,) we rather chooſe to enter into no great action touching the glory of God, and the good of the Church. In reſpect of the Iſraelites and himſelfe: If I leaue mine owne people, and preach vntounto the Gentiles (ſaith Ionah) I ſhall bring ſhame vponupon Iſrael before all people, becauſe a Prophet is gone from them for their obſtinacie, chooſing rather to preach vntounto vncircumciſed Gentiles then vntounto them, as if there were more hope of the Gentiles then of them. So Ionah more feareth the childrens diſgrace then the Fathers diſhonour, and their deſpight, then his diſpleaſure. Sathan is too well acquainted with mans nature, and ſo more cartainelie knowes, then we wiſely conſider, that all Adams ſonnes are from labour eaſily brought to loiter: more willingly from feare and paine, to ſecuritie and pleaſure: therefore ſeldome or neuer doth he in tempting omit this enticement; It will be for thy eaſe, for thy delight, for thy ſecuritie. Therefore he ſaith to Ionah, not onelyonly the way to Niniuie is long and dangerous, thy perſon and meſſage odious, therfore thy trauell muſt needs bee tedious, thy troubles greeuous, &c. but alſo thy paſſage to Tarſhiſh is eaſie, thy ſecurity there ſure, thy pleaſures many, thy delight great. Yea, with this he aſſaulted Chriſt himſelfe, ſaying, when hee had ſhewed him all the Kingdomes of the world, and the glory of them: All theſe will I giuegive thee, &c. And doth thee not ſo alſo euermore perſwade vsus, this good; this gaine, this glory, this pleaſure, or this preferment ſhalt thou get, if thou thus and thus deale? if if you will leaue the ſociety, the exerciſes, the profeſſion, and the company of the children of God, and ſerue me, and worſhip mee: preferring your couetouſneſſe, your pride, your luſt, before the ſeruice of God: not being ſcrupulous to ſweare for your gaine ſometime, nor to lie for your pleaſure, nor to coſen for riches: then you ſhall not onelyonly be free from the reproches wherewith profeſſors are ouerwhelmed and the contempt wherein they are had, and the manie heauy ſighes that they are forced to fetch, but you ſhall alſo grow rich ſoone, and ſo be well thought of, and had in eſtimation, and by your wealth liue in eaſe with al pleaſure, procuring eueryevery thing your at hearts deſire.
Thus Ionah, which way ſoeuer he looke, is tempted on eueryevery ſide: tempted to ſinne, but not conſtrained: vrged, but not compelled: for the diuell hath power to entice to ſinne mightily, but not to enforce violently. Loe then comforts againſt this croſſe. Our enemies power is in our Fathers hands: and our Sauiour prayeth for vsus being moſt glorious in heauen, as he on earth 1. Co…r 10. 11. Rom. 8. 34. Luke 22. 32.in humility prayed for his Apoſtles, that our faith faile vsus not. Bebold then alſo encouragements to fight againſt his aſſaults: yet ſee a greater God hath giuen vsus: this priuiledge, this promiſe hauehave we: Reſiſt the Diuel, and he ſhall flie from you, Iam. 4. 7. God hath giuen no promiſe to the diuell, that if he perſwade hee ſhall preuaile, if he vrge, we ſhall yeelde: what a ſhame is it to vsus, that Sathan is bolder in tempting, then we are in reſiſting? Is he not? O that we could truely ſay, wee are as wiſe, as watchfull, as thoughtfull to withſtand Sathans aſſaults, as he is wilie, vigilant, and more then diligent to aſſault.
But what doth Ionah, thus as we hauehave heard by ſathan aſſaulted? reſiſts he as manfully as the Diuell hath ſet on him cunningly? Alas no, Ionah is no ſooner diſſwaded to goe to Niniuie, then he is perſwaded it were great folly: he is as ſoone reſolued as he is enticed to go to Tarſhiſh, thinking it a chiefe point of wiſedome to ſeek his owne eaſe, his owne pleaſure, his owne ſweet delight. One ſaid, God ſpake, and it was done. Surely the diuel Gen. 1.alſo but ſpeakes, and it is done, for he is ſuch an orator as no man can deny him. For who can gaine ſay him that counſelleth as a ſpecial friend, yea as a moſt holy Angell? For he would ſeeme to be not onelyonly carefull, both to keep vsus from danger, and the feare thereof, and to procure vsus all good: but alſo iealous of Gods honour, fearefull leſt men ſhould deſpiſe the word, and ſo their owne ſaluaton: therfore he made not onelyonly Gehezi to take a 2. King. 5. 22. 2. Tim. 4. 10. Mat. 26. 48. 70 Gen. 11. 8. Gen. 27. 13. 14. 18. Gen. 16. 43.bribe, Demas to embrace the world, Iudas to betray his Maſter, and Caine to kill his brother, but Rebecca alſo to perſwade Iacob, and Iacob to be bold by lying to ſeeke for the bleſſing: yea the Father of the faithfull to commit folly with Hagar, as here Ionah not to go to Niniuie, leſt, forſooth, God ſhould not be true of his word: as if what to man ſeemeth vnlikely, that were with God impoſſible, and he could not be righteous, vnleſſe wee ſhew our ſelues impious.
We hauehave ſeene ſome cauſes why ſathan aſſaulting vsus, hee ſtraight ouercomes vsus: would any ſee more? we hauehave bin taught his power, malice, watchfulnes, and wilines: we hauehave moſt fit and ſufficient armor miniſtred vntounto vsus: we hauehave a promiſe, that reſiſting him, we ſhall make him Eph. 6. 11. 14. 10. 16. Iam. 5. 7.flie from vsus. Therefore ſurely we forget our enemie, or neglect the promiſe, or take not to vsus the whole armour of God, ſpecially we like not that armor-bearer humility: ſubmit your ſelues to God, and then reſiſt he diuell. But moreouer, we to our owne certaine perill and paine (ſo corrupt are we) ioyne with our enemy, more readie to doe his will then Gods word. Hereof no doubt fooliſh Balaam asked againe and againe, till God ſeeing him bent contrary to that he had bin commanded, left him Num. 22. 8. 19. 21.vntounto himſelfe: and ſo Balaam went on in ſinne ſo long, till the very Aſſe whereon he rode, was conſtrained to reproue him. But would you howſoeuer Sathan temmpts, not be turned by him out of the right way? howſoeuer he fights, not to be foiled by him? would you hauehave him ſoone to forſake you, ſpeedily to flie from you, that is, would you reſiſt him? for when wee begin valiantly to fight, then forthwith he flies. Conſider how ſhamefull a thing it is, being eueryevery way encouraged to fight, to ſhew our ſelues moſt daſtardly cowards: how diſhonourable to our captaine Chriſt, to yeeld the victory to his deadly enemy: how dangerous for our ſelues, knowing he is a moſt cruell tyrant, and moſt inexorable, that moſt glorieth and ſpecially takes pleaſure in putting vsus to the moſt bitter paine that poſſibly he can, and therefore hauing ouercome vsus, will for euer continue vsus in moſt intollerable torments. Yea, ſaieſt thou, theſe things conſidered would make vsus couragiouſly to encounter with Sathan, and ſo ſoone to conquer him; but he comes often as a friend, as an Angell of light: how ſhall I then deſcry him, that I may deſie him and make him to flie?
How? here indeed is the hardnes: for he is a notable hypocrite, the father of hypocriſie. But thou muſt follow the counſell of Chriſt, Reu. 3. 18. Thou muſt anoint thine eies with the eye ſalue, that thou maieſt ſee. Thou muſt be fulfilled with the knowledge of Gods will in all wiſedom & ſpirituall vnderſtanding, & moreouer watch Col. 1. 9. 1. Pet. 5. 8.and be ſober. And laſtly, conſider, firſt how thy ſpirit is affected: for our owne ſpirit (by nature euermore hard) if it be moued by the ſpirit of God, is ſad, ſoft, and flow: but if it be moued by the ſpirit of Sathan is proud, boyſterous, and ſtout: then, whether that which thou art indeed mooued to be good or euill: if good, that is, agreeable to Gods word, then acknowledge it comes from God, for all good motions are the worke of the ſpirit of God, howſoeuer they ſeeme to proceed of our ſelues. But if it be euill, that is, not agreeable with the word of God, then it is alwaies either a luſt of our corrupt nature or a ſuggeſtion of Sathan. Wherefore it is a ſure way to ſay when we are tempted to euil, this motion is of the diuell, for euen our corruption came of his ſuggeſtion. For the ſpirit of man is alwaies toſſed betweene theſe two contrary ſpirits, the ſpirit of God procuring our ſaluation, & the ſpirit of ſathan ſeeking our condemnation. So that if any will get the victory of Sathan, he may not be without the ſpiritual ſword, which is the word of God Epheſi. 6. 17. Yea, he muſt hauehave the word of God dwell in him plenteouſly, Col. 3. 17. and cry ſtill, Open mine eyes, O Lord, Pſalm. 119. 18 GiueGive me vnderſtanding, 34. and encline mine hart vntounto thy teſtimonies. 36 and beware that he ſubmit himſelfe duely, and diligently watch.
Thus Ionah tempted, hath conſented to neglect his charge, and doth he forth-with repent? No, he prepares himſelfe to his purpoſed iourney. But Ionah aroſe to fl…e vntounto Tarſhiſh. As Ionah was no ſooner tempted to goe to Tarſhiſh but he yeelded, ſo as ſoone as hee had yeelded, forth-with be to go. So Ionah made himſelfe a run-away and ſhewed himſelfe a diſobedient ſeraunt to his God. And in the meane while, Niniuie ſet on the ſcore, and had no hoe with them in working wickedneſſe: but ſtill filling the cuuppe of all abominations, ranne downe to hell with as much force and ſpeede as they could. So Niniuie is ſtill Niniuie, but Ionah is not like Ionah, for the Prophet is flying, and ſin is crying, and ſo al falles to confuſion.
But Ionah aroſe vp to flie vntounto Tarſhiſh, &c.
Ionah flyeth vntounto Tarſhiſh before he would goe to Niniuie; and eueryevery one is like the ſonne which ſaid hee would not, before he went: and ſo ſinne is borne firſt, as Eſau, was borne before Iacob. Therefore if euill may compare with goodnes in particular actions, in al mankind Gen. 34. 25. 26corrupt, euill may ſay he is the ancienter. But as ſoone as thou perceiueſt any euill cogitation or motion in thy ſelfe, be thou wroth with it, nip it in the head, put it to death, and then the vncleane ſpirit that hath long bene ſtrong, and with delight dwelt in thee, will ſoone Math. 8 31.be weary of thy houſe, and ſay as the euill ſpirit ſaid; Here is no dwelling for vsus, let vsus goe to yonder heard of ſwine.
But Ionah aroſe vp to flie vntounto Tarſhiſh, &c.
Ionah was ſent to Niniuie, but he went toward Tarſhiſh. And ſo it is alwaies with vsus, wee are euer doing that we ſhould not doe. For either we doe nothing, or that which we are not commaunded, or elſe otherwiſe then we are commanded. Sometime moſt rebelliouſly we do that which we know the Lord ſtraitly forbiddeth. And as Ionah tooke Tarſhiſh for Niniuie, ſo we take the diuell for an Angell, light for darkneſſe, &c. But Ionah roſe vp, &c. They that ſhould preach at Niniuie, are flying to Tarſhiſh, and though hee bee like a drone, yet doth hee, euen the Non-reſident, keepe his beneficie faſting, feaſting himſelfe: but wilt thou keepe it ſtill? go and preach at Niniuie as ye hauehave been doubly commanded, or for ſhame leaue your priuledge and benefice: but they ſtand ſtaggering, aſhamed to keepe it, and loth to leaue it. For the ſweete morſels of Baals prieſts are pleaſant vntounto them, that they cannot find in their hearts to leaue them, as long as they are able to keep them. But no maruaile that Ionah fled to Tarſhiſh, when he ſhould go to Niniuie. For this is a ſtumbling vocation amongſt men, yea reiected by the children of this world which alway kick againſt it: ſo that if you would aske for a painefull vocation, this is it; if for a thankleſſe vocation, this is it; if for a contemptible vocation, this it it: for reproouing, we are reproued: bleſſing, we are curſed: preaching peace we make war: proclaming liberty, we are impriſoned; doe what we can, we are perſecuted: & for our worke worthy of louelove, we receiue of the moſt, hatred: of few yea very few, not any more then a cold affection. Hereof it hath come to paſſe that Moiſes and Ieremy called, excuſed themſelues; Ezekiel hauing receiued his charge, went in bitternes & indignation of his Ex. 3. 11. 4. 10. 13. Ier. 1. 6. Eze. 3. 14. 3. 15 Exod. 5. 2….ſpirit, and ſeuen daies neglected his charge, as Ionah here doth his: and Moiſes, Eliah, and Ieremie, at length complained: & (which to the beſt men is the greateſt griefe) it is as eaſie almoſt to waſh a blacke Moore white, as to conuert a ſinner, becauſe Sathan is euer croſſing men doing 1. Kin. 19. 10. and 14. Ier. 20. 7.the will of God, but ſpecially hindring the courſe of right preaching. For the Lord was not ſo earneſt to ſtop the way of Balaam, leſt he ſhould commit wickednes, as the diuell is earneſt to ſtop the way of eueryevery Ionah, leſt he fulfill righteouſnes, that is, cry againſt Niniuie, longing, and duely that is, wiſely, and earneſtly labouring to conuert Niniuie.
But Ionah roſe vp to flie vntounto Tarſhiſh from the preſence of the Lord, &c.
The righteous fall, and now no leſſe then a Prophet, yea ſuch a Prophet as was the figure of Chriſt. But who would hauehave thought that ſuch a Prophet ſhould flie from the Lord, yea and that when he ſhould doe him moſt ſeruice? who counteth that no wickedneſſe now, that he euer thought and taught was rebellion, while he was among the wicked? A fearefull example: therefore let him that thinks he ſtandeth, take hee left hee fall, for the way is ſlippery wherein we are to walke. When thou remembreſt the fall of the Prophets, then conſider that thou art much weaker then a Prophet, and therefore the eaſier to be encountred and ouerthrown, and the likelier to hauehave a moſt greeuous fall, except the Lord doe mightily vphold thee, ſeeing ſuch a one cannot ſtand in the ſight of his ſo mortal enemy, but by him receiueth ſo greeuous a fall. Secondly, if thou ſee Ionah flie, Moiſes murmure, Dauid fal to adultery, Salomon to Idolatry and Peter to forſweare his Maſter, then maiſt thou learn not to truſt to thine own ſtrength, for it is weaknes; not to thine owne wiſedome, for it is ſinfull; but ſeeke helpe Iam. 5. 5. Mark. 12. 20.and craue ſtrength at the hands of Almighty God, who giueth to eueryevery one that asketh indifferently, and hitteth no man in the teeth; which doth not bruſe the broken reede, nor quench the ſmoking flaxe, but doth rather encreaſe our zeale then diminiſh it. Thirdly, iudge wiſely of the fal of Ionah, not raſhly condemning him for his fault: for although Dauid ioyned murther with adultery, yet he repented, and is the deere child of God.
And he found a ſhip going to Tarſhiſh.
Ionah was no ſooner come to Iapho, but he goes to the hauen, or meetes with Mariners, and preſently vnderſtands of a ſhip, not going to Niniuie, but to Tarſhiſh. As ſoone as hee ſet forward to flie from God, Sathan ſtraightwaies prepared a ſhip, ſo that temptation and doccaſion of ſinne doe alwaies goe together. Shall Iudas lack money, or Ionah ſtay for a ſhip? No (ſaith Sathan) by the mouth of his miniſters; here Iudas, take thee money, and betray thy Maſter; and Ionah, here is a ſhip for thee: goe haſt thee away, and flie from the preſence of the Lord. For the diuell is alwaies a very ſeruiceable and pleaſant diuell to ſuch as flie from God: he can finde occaſion at all times, and meanes, and inſtruments fit for that purpoſe. If thou wilt flie from God, the diuel will lend thee both ſpurres and a horſe, yea a poſt-horſe, and that will carry you ſwiftly and luſtily away, vntounto all vanitie and vngodly luſts. Therefore if any will aske what the diuels occupation is, it is to tempt, to entice by all meanes, to prouoke to ſin, and then to prouide vsus of the meanes to practiſe our purpoſe to commit (and as Iames ſpeaketh) to bring forth ſinne.
And he payed the fare thereof.
This mony was caſt into the Sea, it did him as little good, as if hee had vtterly loſt it: it had beene good for him if he had loſt it, for it did him much harme. There are many that will ſpend and waſte, they care not how much vponupon cards and dice, and vnlawfull games, this money alſo is caſt into the Sea, for it doth them much more harme then they know of it, doth them no good, it were good for them they had not a penny to loſe. And ſo men care not what they pay for vanities & braueries, the moſt part of which is vnprofitable, & rather hurtfull then neceſſary for them, but onelyonly for the vaine vſe of the preſent time, and for ſome vaine reſpect: this alſo is caſt into the Sea, and better ſhould they be, if they had it not to lauiſh, and to their owne and many others hurt ſo to garniſh themſelues. Men care not what they pay for their vanities, ſo it doth pleaſe their mind for the preſēt, without conſideration of the end and vſe thereof; but they will giuegive little or nothing to do good withall: ſo that Lazarus can get nothing, and Dauid can get no meat. Shal Luke 16. 21. 1. Sam. 23. 10. 11.I take my bread and my wine, and the fleſh which I hauehave prouided for my ſhearers, & giuegive them vntounto one, whom J know not, ſaith churliſh Nabal? We can be content to giuegive any thing, or do any thing to win the world thereby but we will giuegive nothing nor doe nothing, thereby to win the kingdom of God.
We hauehave heard Ionah confeſſing that hee receiued a charge to goe to Niniuie, but hee aroſe and fled toward Tarſhiſh, and went downe to Iapho, and found a ſhip, going to Tarſhiſh, and paid the fare thereof, and went downe into it: heereafter we ſhall heare, that being entred the ſhip, hee went to ſleepe, and ſlept ſoundly, and being wakened, hee confeſſed not his ſinne, but ſuffered the Mariners to deuiſe to find out for whoſe cauſe they were to troubled, and at length alſo the lots to bee caſt neuer confeſſing it vntill he was enforced to it. VVhat needed hee to rehearſe all this? had it not beene enough to hauehave ſaid, that he left his buſineſſe vndone, hee was a ſinner? No, for God would hauehave men to know the ſtubbornnes and diſobedience of Ionah, in that this, thing was not done vponupon the ſudden, but vponupon deliberation, and in no ſhort time, but in ſome continuance, while he went from Samaria to Iapho: and thence was departed, and had ſomewhile ſailed. In which ſpace hee had leaſure enough to hauehave repented, but did not. Ionah confeſſed his ſinne, that hee ſhould not once hauehave liſtned to ſathans aſſaults or reaſons of the fleſh, and when hee had liſtned, he ſhould not hauehave liked them, and when he had liked them he ſhould not hauehave conſented to obey them, and when he had conſented he ſhould not hauehave put them in practiſe; he ſhould not hauehave fled toward Iapho; and when he was come to Iapho, he ſhould not hauehave gone to the hauen; and when he came to the heauen, hee ſhould not hauehave paid the fare; and when hee had paid the fare, he ſhould not hauehave entred the ſhip, and when he was entred the ſhippe, he ſhould not hauehave hoyſed vp the ſailes, and ſailed, and gone to ſleepe. But this he did, teaching that ſinne runnes on wheeles, as it were downe a hill in a ll poſt-haſt, and neuer ſtaies till it ariue euen in hell. For Ionah thought becauſe he came ſafe to Iapho, therefore he might goe to the heauens & becauſe he came well to the hauen, therefore he might pay the fare; and becauſe he paid the fare in peace, therfore he might take ſhipping; and becauſe he entred the ſhip in ſafety, therefore he might hoyſe vp the ſailes to goe, and becauſe hee hoyſed vp the ſailes without danger, therefore he might go ſecurely to ſleepe, and ſafely to ſaile to Tarſhiſh.
So ſinnes follow one another like linkes of a chayne, till the tempeſt of deſtruction breake it in ſunder. So ſaith the forlorne ſinner, I hauehave ſworne, and God did not puniſh mee, therefore I will ſteale: I hauehave ſtoln and God did not puniſh mee, therefore I will kill. I hauehave killed and God did not puniſh me, then why may I not doe what I liſt? I may do this as wel as I hauehave done other things heeretofore. But if Ionah had conſidered with himſelfe that God is the Lord, who is all ſeeing & almighty, from whom nothing can be concealed, hee would neuer hauehave taken his iourney to Iapho, or when he came to Iapho, hee would not hauehave paied the fare, or when he had paied the fare, hee would not hauehave entred the ship, or when he was gone into the ſhip, he would not hauehave hoiſt the ſailes, but rather would hauehave leapt out from that ſhip that ſhould carry him from his God, carrying him from his duty: but he forgets himſelfe thinking the creatures can hide him from the Creator, which Heb. 4. 13.is an abſurd thing to thinke, ſeeing nothing can bee hid from him: neither would any, I ſay, adde drunkenneſſe to thirſt, or heape ſinne vponupon ſinne, or ſuffer an euill thought to take place in him, if they conſider that the iuſt Iehouah be held them in all their very thoughts. All thoſe that pity Ionah, let them pity themſelues; for if we conſider our owne eſtate, wee hauehave as many, and as ſoule ſinnes in vsus, as there were in Ionah, yea in Niniuie Ionah confeſſed his ſinne, that we might confeſſe. Hee confeſſed it freely, he confeſſed it fully, that hee knew his maſters will, but not onelyonly did it not, but alſo took another courſe quite contrary to that which hee was commanded: and that not in purpoſe onelyonly, but in deede alſo; not for an houre, but a long time; not in ſtrugling with his weaknes, but in a profound vngodly careleſneſſe, … in ſtriuing to ouer-maſter his conſcience, accuſing him for his wickednes. And wherefore hath he written it but to admoniſh vsus narrowly to looke to our ſelues, and manfully to fight that we may ſtand where he fell; and when we hauehave fallen, as freely and fully to confeſſe it to God alwaies, and to man alſo, when wiſedome commaunds.
FINIS.
At London Printed for William Leake, dwelling in Pauls Church-yard at the ſigne of the Holy Ghoſt. 1610.
End of the text · Henry Smith, Two Sermons (1610)