Two Sermons, Sermon 3
THE CALLING OF IONAH.
IONAH 1. 1. 2.
1 The word of the Lord came to Ionah the ſon of Amittai, ſaying;
2 Ariſe and goto Niniuie, that great Citie, and cry againſt it, for their wickedneſſe is come vp before me.
YOu hauehave heard the ſweet ſong of old father Simeon, like the pleaſant ſong a ſweet bird before her death, ſetting forth the ioy of the righteous that embrace Chriſt Ieſus. Before Chriſt Ieſus vouchſafed to come to vsus, we would not come vntounto him, but in all our doings we wrought our condemnation, and through the innumerable heaps of our iuiquities, laboured to driue him without all hope of mercy from vsus. So wee continued like flies, which flutter about the candle till they hauehave conſumed themſelues. When wee had done as much as in vsus lay to driue him away from vsus, then hee ſaued vsus, and recompenced good for euill vntounto vsus. So that if God had loued vsus no more then wee loued our ſelues, wee might hauehave periſhed in our ſinnes, and our blood ſhould hauehave beene vponupon our owne heads. Jf Chriſt bee the light of the Gentiles, let vsus embrace him, and eueryevery one walke as becommeth the children of light: but manie doe ſhut their eies againſt it, leſt they ſhould ſee, and not onelyonly many ſmother their owne light, but the Sunne ſaith vntounto the Moone, ſhine not; and the Moone ſaith vntounto the ſtars be not bright. And many hauehave ſmoothred their light ſo long, that the dampe hath put out the candle; and thus they labour to bring the darkeneſſe of Aegypt vponupon Goſhen: ſo that their eies hauehave forgotten to ſee, and ſomany goe cut of the way, becauſe they would not looke vponupon the candle, and the diuell giueth to eueryevery one that which hee wiſheth, ſo it may bee for his hurt. But who can but pitty, that with the ſame Manna which commeth from heauen and feedeth many of life euerlaſting, ſo many are poiſoned and find in it nothing but fauour of eternall death?
The Iewes had no cauſe to enuie our light, for he gaue them glory: hee was poore, and yet hee gaue them riches: hee was counted baſe, and yet hee made them honourable: hee was contemned, and yet he made them beloued: they were full of darkeneſſe, and hee brought them light; but they contemned his light, and ſo procured their owne condemnation. And therefore now it is come to paſſe, that they are become vagabonds vponupon the earth, and moſt contemned of all other Nations, and eueryevery people hauehave a dwelling, whereas ſince they prophecied euill vntounto themſelues, ſaying; His blood bee vponupon vsus and our children, goodneſſe hath put on the face of baſhfulneſſe amongſt them.
Jf thou embrace Chriſt as Simeon did, the Chriſt is thy glory; but if thy glory conſiſt in beautie, which fadeth; in gay cloth, which weareth; in wealth, which waſteth; or in gold, which ruſteth; then Chriſt is not thy glorie.
Wee hauehave gone long with an old man, and now we hauehave loſt him, but we are loth to part with him, he is ſuch a good companion, neuertheleſſe wee hope to finde him againe in Ionah.
Wee hauehave gone but ſlowly with him, as with an old man that is not very ſwift of foote; but now we muſt runne with Ionah as with a Poſt, leſt Niniuie be deſtroied.
The Prophecie of Ionah.
J neede not to ſhew the authority of Prophets: but concerning their ſorts and differences, there are three ſorts of Prophets. The firſt were ſuch, as called vponupon the name of the Lord in praier for the people, and receiued an anſwer from the Lord in the peoples behalfe: of which ſort 1. Sam. 10. 9.was Samuel, and theſe were called Seers. A ſecond ſort of Prophets were ſuch as God raiſed to expound the Law, and declare the will of God vntounto the people, when the prieſt and ſuch as ſhould doe ſo, were ſlacke in their callings, of which ſort was Eſay, Ieremy, Ezechiel, Daniel, Hoſea, Ioel, Amos, Obediah, and the reſt of the holy Prophets. A third ſort were ſuch as hauehave beene ſince Chriſt, working ſuch like effects, of which ſort was the Prophet Agabus of whom mention is made in the 11. of the Acts, and 28. verſe.
Now in the ſecond ſort of theſe, was Ionah, whom God ſent to declare his will to his people, vntounto whom alſo the Lord did reueale the ſuberſion of kingdomes, the ouerthrow of Tribes, the captiuitie of Nations, the calamities that were to come vntounto the ſonnes of men for iniquitie and rebellion againſt God.
As all wiſe men were not borne at once, nor liued together: ſo theſe holy Prophets hauehave not beene at once, but were raiſed vp by the Lord God, ſome here ſome there, according to his pleaſure, and as hee ſaw the people ſtand in need of them, by reaſon of the corruption of the times.
And furthermore, the Lord hath not at any time reuealed vntounto one of theſe, all things that might bee reuealed, but as much as ſufficient for them eueryevery one in their times and places. Neither hath any of them told as much of the will of God as might bee declared; nor fully expounded his Lawes: but the Patriarkes left ſome to the Prophets, and the Prophets left ſome to the Apoſtles, but they hauehave left none for vsus, but they hauehave all ſet open the whole will of God vntounto vsus, and eueryevery Prophet now bringeth only golde, myrthe and frankencenſe, like the wiſe men that came to ſee our Lord.
There are three things that mooued mee to take this ſtory in hand aboue all others. Firſt, becauſe you know the ſtory, and therefore can the better conceiue of the matter, as I goe forward with it. Secondly, becauſe it is briefe, and doth containe a great deale in a little. Thirdly, becauſe it is moſt agreeable for the time and ſtate of this ſinful age wherein we liue, and therefore moſt cunenient for vsus. Jt is manifeſt that Ionah lined in a very troubleſome time, namely, in the time of Ieroboam the ſoune of Ioaſh King of Iſrael, a wicked King, though not hee that is called the Ieroboam that made Iſrael to ſinne. For of this ſecond Ieroboam, in whoſe time he prophecied, it is written, 2. King. 14. 24. he departed not from any of the ſinnes of Ieroboam that made Iſrael to ſin; which commendeth the holineſſe of Ionah, in that he in the middeſt of the corruption wherewithall the people were ouerflowne, was vncorrupted and vnſpotted, and called to be a Prophet amongſt the people of God. For he had prophecied in Iſrael before he was ſent to Niniuie, as the word alſo doth argue; which laieth open and magnifieth the great louelove of God, in that he ſent a Prophet 2. Reg. 14 25.to admoniſh this vngodly people, when as hee ſhould hauehave ſent a thunder-bolt to terrifie them, or rather vtterly to deſtroy them; ſo that there mercy ſtept before iudgement.
His name was Ionah, which ſignifieth a Doue, which admoniſheth vsus, that as we labour to be as wiſe as Serpents, ſo we ſhould alſo deſire that we might be as ſimple as Doues. his fathers name was Amittai, which ſignifieth truth. I would that Truth were eueryevery Preachers father.
There are two ſpeciall things contained in this Hiſtorie. The firſt, the great mercy of God ſhewed vntounto three ſorts of men: the Niniuites, Ionah, and the Mariners in reſpect of the Niniuites, that he ſent a Prophet to Niniuie, a Citie of the Gentiles, which were ſtrangers from the couenant, from the promiſe, & ſtrangers, from the common wealth of Iſrael, and conuerted them by his preaching, and ſo ſpared them now.
In regard of Ionah, that being, for his diſobedience in flying to Tariſh, when he was ſent to Niniuie, throwne into the ſea, he prepared a great whale to ſwallow him, and in his belly, euen in the bottome of the Sea, where there was no hope of life for him, preſerued him: and after three dayes deliuered him thence ſafe, and then caſt him not off, but continued him in his calling, & wrought powerfully by him, both in the ſhip, conuerting the idolatrous Mariners, and in Niniuie, humbling the King and the whole City.
And laſtly, when he had moſt vnworthily doubly murmured and iuſtifie himſelfe againſt God, hee contented himſelfe with gentle and milde reproofe of him. In conſideration of the Mariners, that hauing been idolaters all their liues, & now in daunger, giuing the honor of God to their owne fancies, God yet conuerteth them, ſo that they called vponupon him, and ſacrified, and made vowes vntounto the true God, and by his mighty power, hauing the winde and ſeas calmed, were then and for euer ſaued.
The ſecond thing is Ionahs fall, and riſing againe. His fall, firſt ſinning, both flying from God, & murmuring, and therein iuſtifying himſelfe: ſecondly, ſuſtaining his puniſhment, manifold and long feares, caſting into the ſea, and continuing in the Whales belly three daies, and afterward his reproofe and conuiction. His riſing, firſt repenting in the ſhip, in the belly of the Whale, and being caſt out of it. Then alſo faithfully diſcharging his duety, crying againſt Niniuie couragiouſly.
We hauehave ſeene Ionah a far off, if we would wee might ſee him neerer. He that receiues a Prophet in the name of a Prophet, ſhall receiue a prophets reward. Therefore let vsus prepare our eares to heare, and receiue the word of God preached by the Miniſters, and let vsus thinke that Ionah is come againe to our houſes to preach, and whether it be 40. daies, or 40. weekes, or 40. yeeres, they that liue like Sodome, ſhall be puniſhed like Sodome. But as our Sauiour ſaith to his diſciples, Pray that your flight be Matth. 24. 21.not in winter, nor on the Sabbath: ſo ſay I vntounto you, pray that the Lords comming be not on the weeke daies, for if he come then, how ſhould he find you? Therefore J pray you learn at leaſt now, and giuegive good eare, that you may heare ſufficient for all the weeke.
The word of the Lord came to Ionah the ſonne of Amittai, ſaying: Ariſe and goe to Niniuie, &c.
Herein I obſerue, that Ionah went not before he was ſent: for going to preach vntounto the Gentiles, it was needfull that he ſhould hauehave a ſpeciall calling and commiſſion from the Lord himſelfe: for it was vnmeete to caſt the childrens bread vntounto the dogges, vnleſſe he had a ſpeciall commandement from God ſo to doe.
None ought to take vponupon him the function of preaching in the Church, vnleſſe they hauehave their warrant or authority from Gods, as Aaron had. And although they Heb. 5. 4.hauehave not their authoritie in that forme and manner as Ionah had his, (namely,) as it were by word of mouth, euen from God himſelfe, Ariſe and goe to Niniuie: yet they muſt hauehave their warrant from him, elſe their calling is vnlawfull.
But now heere is another authority crept into the Church, that makes ſo many Idolls, which hauehave eyes and ſee not, tongues and ſpeak not, eares and heare not, and that is this, when one ſtalleth vp another into Moiſes chaire, not hauing Moſes rodde, nor Moſes ſpirit. But this gall will not hold ſpurring. Further I obſerue, that as the word of the Lord came to Ionah: ſo the word of the Pope came to his Prieſts, Ieſuits, & Seminaries, but ſo and in ſuch ſort many times, that they are drawne to …borne while maſſes are ſaid for them at Rome.
The word of the Lord came vntounto Ionah, &c.
That which came vntounto him was not alwaies with him, but ſo it was, that when the word of the Lord came vntounto any of the Prophets, then they were well furniſhed with abilitie to teach, to preach, to reprooue, or to commaund whoſoeuer the Lord would hauehave ſo handled. As by example: Nathan the Prophet did Dauid the King, that hee ſhould build a Temple, 2. Sam. 7. and 1. 2. Sam. 7. 1. Chron. 17.Chron. 17. And a litle after he came and bid him that he ſhould not build it. Where we ſee, that when he bid him build it, then the Spirit of the Lord came not vntounto him to bid him ſo to doe. And therefore the Spirit of God came vntounto him the very ſame night, and bid him that he ſhould goe to Dauid, and bid him that he ſhould not build it. For this is euident, that as God himſelfe is conſtant, ſo his Spirit and his word are conſtant, and therefore neuer ſaith and vnſaith one thing.
Againe, the Prophet Eliſha ſaid, 2. King 4. that the Shunamites heart was grieued, but the Lord had hid it 2. King. 4.from him: and had not as then declared the ſame vntounto him: which doth note vntounto vsus, that the ſame word whereby the Lord hath, and doeth reueale maruellous things vntounto the Prophets, was not now vponupon him, neyther is alwaies vponupon any Prophet, but according to the will of God it comes vntounto them, to reueale vntounto them what he would hauehave them to doe, and when it pleaſeth him.
Alſo Daniel ſaid, that the Lord did not reneale the Kings dreame vntounto him, for any wiſdome that hee had Dan. 2. 30.more then any liuing, but onelyonly for the Kings ſake, and for the poore people of Gods ſake: and ſo you muſt thinke of vsus that are the Miniſters of the Goſpell, that the Lord doeth not reueale his will vntounto vsus, for any wiſdom or worthines that is in vsus, more then other men, but for your ſakes, & that we might reueale it to you. Therfore heare vsus euen for this cauſe, becauſe the Lord hath reuealed vntounto vsus theſe things for your ſakes and good.
From the calling we come to the charge.
Ariſe and goe to Niniue that great, &c.
God commeth and findeth vsus all aſleepe, then he bids vsus ariſe; for they are not fit to conuert others, which are not yet conuerted themſelues, according to that ſaying of Chriſt to Peter: When thou art conuerted, ſtrengthen Luk. 22. 30.thy brethren, teaching them by your experience.
Now adaies men take vponupon them to reprooue others for committing ſuch things as themſelues hauehave practiſed, and do practiſe without amendement, notwithſtanding their diligence in teaching others their dutie; they can teach all the doctrine of Chriſt ſauing three ſyllables, that is, Fellow me. Therefore theſe are like ſome Taylors which are very buſie in decking and tricking vp of others, but goe both bare and beggerly themſelues. Yet they will not let vsus plucke out the more that is in their eyes, vntill wee hauehave plucked out the beame which is in our owne eyes.
Go to Niniuie.
Niniuie was the greateſt and the antienteſt Citie in the land of Aſſyria, and the name of it ſignified Beautifull, which name was giuen it, rather for the greatneſſe and beautie thereof,, then for the name of Aſhur, which, was the builder and firſt founder thereof, as we reade in the booke of Geneſis. It had a faire name, but foule deedes, like this Citie.Gen. 10. 12.
Goeto Niniuie, &c.
God would not ſuffer any people to bee vntaught; therefore he hath written this name in great letters, eaſie to bee read of all. The heauens declare the glory of God, and the firmament ſheweth the work of his hands. They hauehave no ſpeech nor language, without them is their Pſal. 19. 1. 2. 3.voyce heard. Their line is gone foorth through all the earth, & their words into the ends of the world. In them Rom. 1. 19. 20.is manifeſt for all what may bee knowne of God. For his eternall power and God head are ſeene by the creation of the world: but eſpecially hee teacheth ſome by his word alſo. Therefore he ſent vntounto the old world Noah, Gen. 6. Gen. 19. Act. 16. 6.Lot to Sodome, Moiſes to Iſrael, and heere Ionah to Niniuie. But when Paul with Silas and Timothy had gone throughout Phrygia, and the region of Galatia, they were forbidden of the Holy ghoſt to preach the word in Aſia. Then came they to Myſia, and ſought to goe into Bithynia, but the ſpirit ſuffered them not.
Goe to Niniuie.
The Iewes would not heare the wod of God by Ionah, and therefore the Lord ſent him to Niniuie. They that griue the ſpirit, quench the ſpirit. Then goes the Prophet from Samaria to Niniuie. The word was in Samaria, it went thence to Niniuie: the Goſpell was at Epheſus, it is come into England: it is gone out of the Citie, Reu. 2. 4. 5. 1. Cor. 10. 12.but it may depart from England againe. If any thinke that he ſtandeth, let him take heede left he fall.
But the Prophet goes from Samaria to Niniuie, that was, both to ſhake off the duſt of his feete, to witneſſe againſt them their obſtinacie and hardnes of heart: and ſecondly, to let them ſee that the wicked Gentiles were more righteous then they, in that they repented at the voyce of one Prophet; yea and that with one ſermon: whereas themſelues refuſed, and reſiſted all the holy and worthy Prophets that God ſent vntounto them. And thirdly, it may bee to ſignifie, that the Iewes for their contempt and negligence ſhould be reiected: and the Gentiles ſhould be receiued into the fauor of God, that they might bee an holy and ſanctified people vntounto the Lord in their trouble.
That great Citie.
Niniuie had fifteen hundred towers in it, as ſome doe Ion 2. 4. 11.write, and a hundred & twenty thouſand little children (as it is noted in the end of this ſtory) therefore it may well be called a great City: but the greater it was, the more vngodly it was. For as one man taketh ſickneſſe of another: ſo one man is infected by the wicked wordes and ill example of another, and ſo taught to ſinne the more, till the meaſure of ſinne be full.
And cry againſt it, &c.
Firſt God biddeth him; Ariſe and ſhake off all impediments, & then to goe and call them to the battell, and now he bids him cry out againſt them, and ſo terrifie them. EueryEvery Prophet is a crier, as appeareth where the Lord biddeth Eſay to lift vp his voice like a trumpet. EueryEvery Eſay 48. 1.Prophet muſt both bee plaine and bold, and this many times maketh the poore ſeruants of God to ſpeake their mindes as plaine and bold, as if they ſate in iudgement. Iohn was a voyce, a voyce would not ſerue; he was Luk. 3.the voice of a cryer, and yet hee could not make all the crooked ſtraight, nor the rough plaine.
And becauſe all the Preachers of the Goſpell ſhould cry, that is, preach zealouſly, in the ſecond of the Actes it is written; The Holy ghoſt came downe in fire and tongues: but this fire is quenched, and the tongues are tied vp, ſo that they that ſhould cry are ſtarke dumbe: but though they cannot ſpeake, they can ſee, they can ſee if a great benefice fall, though it be an hundred miles off: and Pharaoh had more care of his ſheepe, then wee hauehave of our ſoules.
If Preachers were not deafe, they needed not to crie one to another; but ſuch is the dumbneſſe of Preachers, and the deafenes of all ſorts of hearers, that there is great ſlowneſſe of followers, ſo that there is but little good done, and but a few fruits gathered.
If ye were not deafe, we neede not to crie, but becauſe yee be dull of hearing, therefore wee cry with mouth, with heart, with hand, with foote, and with all the powers of our bodies vntounto you, and yet how little do you regard it? But are not ye commanded to heare as well as we to cry? Yet the cocke croweth when men are aſleep, Mat. 36. 70. 72. 74. Prou. 28. 9.yea the cocke croweth, and ſtill Peter yet denieth his Maſter.
Before you cry vntounto the Lord, heare what the word crieth vntounto you, and let not your workes crie for vengeance while your tongues cry for merciemercy.
When men heare the Preacher ſpeake againſt pride, hypocriſie, couetouſneſſe, or anie other ſinne, then they looke one vponupon another, as though it belonged not vntounto them: but who can ſay his heart is cleane?
And cry againſt it.
Our ſins buffet God on euerie ſide, as the Iewes, buffeted Chriſt, firſt on the right ſide, then on the left ſide, and neuer leaue till they hauehave prouoked him to cry againſt vsus. When God cries, then we ſhould weepe, conſidering wherefore hee cries: for there is nothing that can prouoke the Lord to cry but ſinne, and that hee euer crieth againſt. Doe what you will, and ſay what you will, and the Lord will not be offended with you, vnleſſe you ſinne: but if you commit ſinne, he is iuſt, and therefore will not leaue til he hath by crying ſlaine either you, or ſinne, that raignes in you. For as an angrie man euer purſueth that which he hateth, vntill he hath deſtroied it: ſo the Lord croſſeth and followeth vsus with his iudgements, vntill he hath ſlaine that which moſt deadly hee hateth, ſinne.
And cry againſt it, &c.
Reproofe is the neceſſarieſt office, yet is it leaſt regarded, yea moſt abhorred. For now wee thinke if one reproue vsus, he hateth vsus. But the Lord ſaith, Leuiticus 19. Thou ſhalt not hate thy brother in thine heart, thou ſhalt Le. 19. 17.reproue him, & ſuffer him not to ſinne: noting thereby, that if we flatter any in their ſinne, or ſee them ſinne, and not reproue them for it, it is a manifeſt ſigne that we doe it of hatred, how great louelove and good will ſoeuer wee pretend toward thē: ſeeing the matter tends to the hurt of their ſoules, and the offence of God.
Yea, if a Preacher reproue ſinne, he is thought to doe it of hatred, or of ſome particular grudge: and to be too buſie, too bitter, too ſharpe, too rough, and therefore ſay, he ſhould preach Gods louelove and mercy, for he is a Preacher of the goſpell, he tells vsus of, & threatens with the law, and ſo throwes vsus downe too low, ſome to deſpaire: as though we preached the law onelyonly, or chiefly, and not the Goſpel alſo continually, to them that loath and ſtriue againſt their ſinnes, though they ſinne greeuouſly. Others, as though they were galled, will ſay, let him keep his text, or they will ſay, he is beſide his booke: as though no text in Scripture reproued ſinne, and ſo of all doctrines, the doctrine of reproofe and reprehenſion of ſinne, is moſt contemned, and leaſt eſteemed. But let a Preacher preach darke myſteries, or prophane ſpeeches, or vnprofitable fables, or friuolous queſtions, or curious inuentions, or odde conceits, or braine-ſicke dreames, and any of theſe will be more welcome vntounto them then reprehenſion, which is moſt profitable and neceſſarieſt of all. Balaams Aſſe neuer ſpake but once, and then he reproued. Then if Balaams Aſſe reproued Balaam, how much more ought Balaam to reprooue Num. 22. 28.Aſſes, or ſuch as will be no otherwiſe then beaſts in their behauiour? But perſwade your ſelues beloued, which is moſt true, though we ſpeake as if we were angry with you, and threaten as if we would hurt you, and crie againſt you as if we hated you, yet we louelove you in the deereſt blood we hauehave, and therefore, though with perſecution we preach the law to leade you to the Goſpel; we preach iudgement, that you may finde merciemercy; wee preach hel to bring you to heauen; whatſoeuer & how ſoeuer, we preach, we doe all to fill your hearts with ioy in beleeuing, and hauing made you fruitfull in all good workes, preſent you without ſpot, nay glorious alſo, as a virgin moſt beautifull, to the Lord of all grace & glorie, Chriſt Ieſus.
Hitherto we hauehave heard of Ionah called, and charged to cry: but what ſhould he cry? Indeede it is not expreſſed in this place. But what then? Why then the Papiſts may ſay, that he was charged to crie againſt them for neglecting their traditions. Aſſuredly they may with as great trueth and as much probabilitie, as they doe gather Iohn 16. 12. Ioh. 21. 25. Acts 1. 3. 1. Tim. 6. 20. 2. Tim. 1. 13. and 22.out of diuers places of the new Teſtament, that they ought to be obſerued. But Ionah hath not left it doubtfull what he was to cry, for in the third chapter, verſe 2. the charge is repeated, and thus expreſſed: Goe and proclaime againſt it the proclamation which I ſpeake vntounto thee. He was then to cry what God had commanded him. O that none would crie but what God had commanded!
But what did God command him to crie? euen that which he afterward cried: Yet fortie daies, and Niniuie ſhall be ouerturned. Ouerturned? yea ancient Niniuie, faire Niniuie, proud Niniuie muſt be deſtroyed. No man ſits ſo high, but deſtruction ſits aboue him, and will fall on all that perſiſt in their defection. Iuſtice would hauehave come againſt them, before it cried againſt thē; but God the moſt gratious would hauehave them cried againſt, that they might cry out, woe and alas for their ſinnes, ſo preuenting deſerued and threatned vengeance: for they hearing the crie of God, cried out themſelues, and that in great humbling to God, ſo God heard their cries, and tooke pitty on them.
Iſaiah was commanded to cry, and he cried: All ſleſh is graſſe, yea all the glorie thereof like the flower of the Iſa. 40. 6. 7.field. The graſſe withereth, the flower fadeth when the ſpirit of Iehouah bloweth on it. Surelie the people is graſſe. Iohn was commanded in the ſpirit of Eliah to cry, and he cried, Prepare the way of Iehouah, make euen in the deſert a path for our God. And Ionah was Eſay 40. Matth. 3. 3. Ion. 1. 2. & 3. 2. Iſa. 58. 1.commanded to cry, and he cried: Yet fortie daies, and Niniuie ſhall be ouerthrowne. And all the Preachers of the goſpell are commaunded to cry, and that aloude, not to ſpare, to lift vp their voyces like a trumpet, to ſhew Gods people their defections, and the houſe of Iacob their ſinnes. And then alſo, if they thereby be truely humbled, to proclaime vntounto them, their iniquitie is pardoned, they hauehave receiued at the hand of Iehouah double for all their ſinnes. It is required of the diſpoſers of Gods Iſa. 40. 4. 1. Cor. 4. 4.ſecrets, that they be found faithfull. And woe to them that louelove the pleaſures of ſinne, more then the glory of God.
For their wickedneſſe is come vp before me.
For, &c. We hauehave heard the charge it ſelfe giuen, heauy newes, that a moſt beautifull Citie, a moſt rich Citie, a moſt populous Citie, and a moſt ancient Citie, muſt be ouerturned, and that within fortie daies; what is the cauſe? Their wickednes is come vp before me: as if hee had ſaid, Niniuie hath followed her luſts, and forgotten the Law, to ſatisfie her deſires; ſhe hath notoriouſly diſpiſed her ſoueraigne, defied all wel-meaning, all good dealing: and this is known to the iuſt Iudge, and at his barre ſhe is arraigned, and her accuſers ſtand crying at the barre for iuſtice. Therefore ſhe may no longer bee forborne, execution of iuſtice muſt needs be done: let her therefore prepare for death; and that ſhe may Cry against her yet fortie daies and Niniuie ſhall be ouerturned: for their wickedneſſe is come vp before me.
When God ſends criers vntounto a people, it is a moſt manifeſt ſigne that their wickednes is come vp before him, which doth cauſe him thus to exclaime, thus to cry out againſt them. And then if they will not repent whileſt Gods criers continue crying amongſt them, the Lord of Hoſtes will riſe vp in armes againſt them.
Their wickedneſſe.
Will you ſee the Niniuities ſins in a ſcroll, that withall you the daughters of Niniuie may ſee, that wealth and wickednes goe together, proſperity and ſecuritie kiſſe each other? Niniuie (ſaith Nahum) was like a poole of waters, moſt populous, and full of all ſtore, which to increaſe, Nah. 2. 8. 9.it was wholly full of lying, deceit & fraud, full of 3. 1. and 2, 11. 12. Zeph. 2. 15.robberie, oppreſſion, and all violence, a bloodie Citie: whereby it encreaſed in wealth, they flouriſhed in honour and glory, and therefore as Zephaniah hath it, was a reioycing, a rioting Citie, ſate ſecurely, and proudly contemned others, ſaying, I am, and none is beſides me. Moreouer, it was the Miſtris of witchcrafts, a moſt idolatrous citie, yea ſold people through her whoredomes, Nah. 3. 4.and Nations through her witchcrafts, and made other idolatrous like her ſelfe, as 2. Kin. 16. 10.
Their wickedneſſe is come vp before me.
Sinne mounts vp on hie, like the tempter which led Chriſt vntounto the top of the pinacle, to behold al the pleaſures of the world at once, and then becauſe wee hauehave falne down before the god of this world, and tempted the God of heauen, whether he be iuſt, or no; therefore wrath ſpeakes out of the fire, Now thou haſt taken thy pleaſure, thou muſt take alſo thy puniſhment.
A moſt heauy and greeuous thing it is, if you knew what you are doing here, and what your ſinnes are doing at the barre of Gods iuſt iudgement. For euen now before you came hither, you were ſeruing the diuell in ſinne, but now it is too late to ſpeake of it, and where are they now? fleſh and blood could not ſtay them, nature could not ſtay them, pleaſures could not ſtay them, riches could not ſtay them, nor they could not ſtay themſelues, but they are aſcended vp before the face of the eternall God, to ſtand at his barre and cry for vengeance to fall vponupon vsus, for committing ſuch hainous ſinnes againſt the maieſty of God.
An arrow is ſwift, the Sunne is ſwifter, but ſinne is ſwifteſt of all: for in a moment it is committed on earth, it comes before God in heauen, & is condemned to hell, for though Nimrod could not climbe vp to heauen, his ſinnes flew vp to heauen: and though wee ſtay below, our ſinnes aſcend high, like the tower of Nimrod, but they fling vsus down to confuſion, & we become Babel. For when we ſinne we are as the ſhel-fiſh which the Eagle taketh, and flieth into the aire with, and then letteth it fall vponupon the rockes, and ſo daſheth it in peeces, and then deuoures it. For the wrath of God taketh vsus vp on hie, and throweth vsus downe low vponupon the rockes of ſhame and contempt, and terrour of conſcience: and ſo hauing cruſhed vsus, & bruiſed our very bones, conſumes vsus with double death, the graue deuouring vsus, hel ſwallowing vsus.
Is come vp before me.
To them which aske, how our ſinnes aſcend and flie vp before God; J anſwer, God here ſpeakes vntounto vsus after the maner of men, who cannot ſee a thing afore it be brought vntounto them, euen where they are, and before them. So that hereby is ſignified God had ſeene their wickedneſſe.
We faſt as before him, we pray as before him, we giuegive almes as before him, and wee doe eueryevery good thing as before him, becauſe we doe it freely, and as it were, not caring who looks vponupon vsus. But we ſinne as behind him, becauſe we hide and cloke our ſinnes, and commit them in ſecret, loath that men ſhould ſpie them: our conſcience in ſuch actions accuſing vsus, & inſtantly telling vsus, we are about that which we cannot iuſtifie. And wee ſuppoſe that we ſinne behinde him, becauſe wee ſinne here below, ſaying with our ſelues in the conſideration of our blinded hearts, as Eliphaz accuſed Iob to hauehave ſaid: Is not God in the height of heauen? and ſee the Iob 27. 12. 13 14highneſſe of the ſtarres, how high are they? Therefore how ſhould God know it? Should he be able to ſee through the darke? The thicke cloudes are a couering to him, that he may not ſee, and hee walketh vp and downe the round circle of the heauens. But then chiefly we imagine that God beholds vsus not, when men cannot ſee vsus: as if God could not know, what man cannot ſpie. But let vsus not deceiue our ſelues, for God ſeeth not as man ſeeth. Man can ſee but only outward things committed in action, but God ſeeth, and knoweth, and ſearcheth the ſecrets of the heart, yea the ſecreteſt thoughts and imaginations of it. Againe, man can ſee but one thing at once, he cannot turne his right eye one way, & left eie another: he cannot ſee before him & behinde him with one looke: but God ſeeth all things at all times. Though we ſinne as cloſely as we can for feare of hatred, or ſhame of the world, or for any other reſpect, yet God ſaith, your ſinne is come vp before mee. For though we couer it, and hide it, and colour it, yea and as it were bury it as well as lieth in vsus, yet all is open vntounto him: therefore he ſaith, your ſinne is come vp before me.
For when we ſpeake euill, he is all eares to heare vsus, and when we doe euill, he is all eyes to beholde it: Therefore, O fooliſh man, doe not thinke that God ſeceth not which man ſeeth not: for when he lookes vp, he ſees all below alſo, and when he lookes downe, he ſees all aboue alſo. If he ſhould not, much wickedneſſe ſhould lie in darknes vnrewarded, and men ſhould not be terrified from ſinne, but rather by the example of other allured to ſinne freely ſecretly. For Ananias might hauehave gained by his craft, if God had not ſeene his heart, which Acts 5men ſaw not: but God ſaw his diſtruſtfull, and diſſembling, and corrupt heart, therefore he loſt his goods, and his life too.
If God had not ſeene that which men ſee not, Gehezi might hauehave gained a bribe for his labour, when he 2. King. 5.ranne after Naaman the Aſſyrian, & tolde him a lie for his profit. But God ſeeing his fetches, which men ſaw not, turned his bribe to a leproſie, and ſo made him a leaper for his labour. A fearfull example for ſuch as take bribes, yet many care not what bribes they take, ſo men ſee it not.
The man that ſaid, Be merry my ſoule, and take thy Luk. 12.pleaſure for many yeares, might hauehave done it, ahd not God ſeene him: but hee eſpied him falling to godleſſe ſecuritie, and threatned him, that night to bereau him of his ſoule. Forget it not yee that abound in wealth, whoſe cup runneth ouer. If God had not ſeene Achan take vp the peece of gold, he had kept it to himſelfe for his labour, and no man ſhould hauehave knowne where he Ioſu. 7.had it. But God ſeeing it (though cloſely done) rewarded him with ſhame in the ſight of all Iſrael. O Lord, what is man that thou ſo watcheſt him? Achan would neuer hauehave ſtolē if he had known that God did ſee him. Gehezi durſt neuer hauehave taken a bribe, if he had thought that God beheld his doings. Wilt thou ſteale, the owner looking on thee? Wilt thou ſpeak treaſon in the kings hearing? neither would we lie, nor ſweare, nor ſteale, nor hurt, nor be prophane at any time, if we cōſider that the Lord ſeeth vsus, & remembred that he watcheth vsus: if we would do this, ſinne might go a beginning for want of ſeruice. Therefore if you wil marke but this part of my ſermon, that God ſeeth all, you would refraine from thoſe things ſecretly, that are to the offence of God, which you for feare or ſhame wil not doe before men: and you would ſay euen whē your hād is at it, I wil not do it, becauſe the Lord ſeeth me. But as when we ſin though in ſecret, he is all eies to ſee vsus, & when he ſees it requiſite to make ſome example, to teach all, that when man cannot nor wil not diſcouer vsus, he will ſhew that he ſaw vsus; then he is all hand to puniſh and plague vsus, and in the end, to roote vsus out from all our pleaſures: ſo when we repent, he is all merciemercy and louelove; and when we amend our liues, and leaue all our wicked waies, to walke before him euer after in holines, then he is all truth and righteouſnes, to forgiue vsus all our former wicked life, and to waſh vsus from all our vncleannes. Now therefore repent thee of all the euill that thou haſt done, lament truly, runne and hie thee as faſt as euer thou canſt to the throne of grace, prone whether thy repentance will not as boldly ſtand before God, and as powerfully cry for pardon, as thy ſinnes ſpeedily came vp before God, and vehemently cried fhr puniſhment. No doubt the Angel that cryed; Fallen is, fallen is Babylon the great, Reu. 18. 2. though he cried vehemently with a loud voyce, cried not ſo audibly as thou ſhalt heare the ſpirit of truth crying & aſſuring thee thy ſins are forgiuen thee; the God of glorie loueth thee, ſinne ſhall no longer raigne in thee, no euill ſhall hurt thee, no good thing ſhall be wanting to thee, all things ſhall work together to the beſt for thee. Rom. 6. 14. Pſal. 91. 10. 34, 10. and 84, 11. Rom. 8. 28. 2. Chro. 16. Pſal. 16. 11. 1. Theſ. 5. 22. 2. Theſ. 2. 10. Heb. 12. 14.Wilt thou any more? he ſhall euer dwell with thee, in whoſe preſence is the fulnes of ioy, and at his right hand pleaſure for euermore. Repent therefore, but repent truely, loath all ſinne, gricue that thou haſt committed any, flie eueryevery ſinne, yea whatſoeuer occaſions of it, and all appearance of euill: but louelove the truth alſo, and follow all holines, & as much as in you is, hauehave peace with all men, and the God of peace will encreaſe your peace in Chriſt Ieſus.
All which euen this point that we ſpeake of, viz. whatſoeuer we do, God ſeeth vsus, moſt ſufficiently aſſureth vsus of: for this ſo often repeated ſpeech, Reu. 2. 2. 9. 13. and 3. 1. 8. 35. I know thy workes; is ſpoken as to rouſe the dead Sardians, 3. 1. and to heate the lukewarme Laodiceans, 3. 15. ſo to commend the faith, hope louelove, patience, &c. of the other Churches, and ſo to ſtabliſh, and ſet them forward therein, knowing he is iuſt, and a liberal rewarder of them that ſeeke him, Heb. 11. 6.
Their wickedneſſe is come vp before me.
Sinne once committed, caſts no doubts of comming preſently before God: but the thoughts of the heart of the carnall man thinking of the way to heauen, are the faint Spies that went to the land of Cannan, which ſay, that iourney is farther then you are able to goe all your life, the way is like a thicket, & the doore like a needles eie: therefore it is impoſſible for you to come thither. But when you ſend faith, hope, & louelove, (thoſe meſſengers of peace and truth) they will bring you word, ſaying, your ruffes muſt bee rufled, and your fardingales cruſht, pride muſt be put off, and other ſinnes; and none ſhall be kept out of heauen, but ſuch as louelove the world better then heauen, or ſuch as will take their ſinnes with them; for they bee vnſeeming the faſhion of that countrie: ſo that ere we come thither, wee muſt leaue them; like the ſhadow when wee goe into the doore, and wee muſt ſhake hands with them, and bid them farewell.
FINIS.