head vvhich is the worst kinde of eie neerer to other men then to themselues Ionas I graunt was the man vvhom the anger of God as an arrowe from a bowe levelled at yet did not the others know so much and therefore had litle reason to thinke that there was not matter enough eche man in himselfe to deserue the punishment This translation of faults from our selues to others was a lesson learned in paradise when the first rudimentes and catechisme of all rebellions was delivered to the children of men For Adam being charged with the crime of disobedience hee put it to the vvoman the woman to the serpent as if both the former had not beene touched When Saul caused lottes to be cast betweene him and Ionathan on the one side and all Israell on the other to finde out the man who contrarie to their vowe had eaten any thinge before night he saith not vnto God declare the offender which he shoulde haue done but by an arrogant speech in favour of his owne integritie Cedo integrum shew me the innocent person Ionathan I confesse was guiltie in this one offence if it vvere an offence yet was the innocencie of Saul discredited in many others Shemei a dead dogge as Abishai tearmed him forgetteth his owne people I meane the sinnes of his owne bosome and raileth at David with a tongue as virulent as aspes Come forth Come forth thou man of bloud thou man of Beliall thou art taken in thy wickednesse because thou art a murtherer How did the frendes of Iob breake a bruised reede and adde affliction to the afflicted making their whole conference with him an invectiue against his wickednesse and conveying in vvithall a secret apologie purgation of their owne iustice It appeareth by our Saviours aunswere in the gospell of Luke that there vvere some amongst the people vvhich supposed those Galilaeans whose bloud Pilate had mingled with their sacrifices greater sinners then the rest and those eighteene vpon vvhome the tower of Siloam fell and slevv them sinners aboue all men that dvvelt in Ierusalem Our Saviour answereth them by occupation I tell you Nay but except you amende your liues you shall likewise perish When the Barbarians of Malta sawe the viper hanging vpon Pauls hande they inferred presently men more viperous and pestilent themselues this man surely is a murtherer vvhome though hee hath escaped the sea yet vengeance doth not suffer to liue It was the vsuall maner of the Scribes and Pharisees to sow pillowes of selfe-liking vnder their owne arme-holes and to take no knowledge of beames in their owne eies but evermore to except against their brethren as men not vvorthy the earth they trode vpon Why eateth your master with Publicanes and sinners This man is a friende to sinners Againe if this man vvere a Prophet hee woulde surelie haue knowne who and what vvoman this is that toucheth him for shee is a sinner when the woman with a boxe of spike-nard annointed his feete Such doctrine preached the Pharisee that went into the temple to iustifie himselfe a lying prophet against his owne soule I thanke God I am not as other men nor as this Publicane Hee spake like Caiaphas truer then hee was avvare of hee vvas not as the Publicane in confession of his misdeedes nor the Publicane as hee in arrogation of iustice Thus Diogenes treadeth downe the pride of Plato but vvith greater pride and the Pharisee reproveth the sinne of a Publicane but vvith greater sinne Mala mens malus animus An evill minde in it selfe is an evill minde towardes all others You see the disease of mankinde vvorthy to bee searched and seared vvith severe reprehension how strange wee are to our owne how domesticall and inwarde to other mens offences how blinde in our selues how censorius and lynce-eied against our brethren how willing to smooth our owne pates with the balme of assentation selfe-pleasing how loth to acknowledge that which we brought from the wombe I am a sinfull man but to go further with Paule Ego primus I am chiefe to be greatest in the kingdome of heaven we will scarsly do it Wel it is a sentence of eternity hanging as in a table over the iudgement seate of God and his eies are never removed frō it He that commendeth himselfe is not allowed but he whom the Lord commendeth and this other is not vnlike vnto it He that condemneth another man is not his iudge but God hath apointed a iudge both for small and great Who art thou saith Iames that iudgest another If he be alter vnto thee an other from thy selfe and vvithout thy skinne iudge him not He that iudgeth his brother iudgeth the law whose office it is to iudge and offereth iniury to the law-giuer himselfe For there is one law-giuer which is able to saue and to destroy Who art thou that iudgest another mans servant he standeth or falleth vnto his owne master not vnto thee yea contrary to thy thought will hee shal be established for God is able to make him stande But why dost thou iudge thy brother he is not thy servant but thy brother your condition is alike Wee shall all appeare before the iudgement seate of Christ Iudge nothing therefore before the time vntill the Lorde come vvho vvill lighten things that are hid in darknes make the counsels of the hart manifest then shal every man haue praise of God First then because he is another 2. because he serveth his own Lord 3. because he is thy brother 4. because the law-giver hath power of life death in his handes his law must iudge 5. because the time of iudgement is not yet come for al these reasons and perswasions Iudge not another man Iudge him by law if thou be a magistrate iudge him by charitie and discretion if a private christian and be not only an eie to obserue and a tongue to condemne but an hande to support him yet rather if I may counsell thee iudge thy selfe that thou bee not iudged with the worlde Say with Bernarde vpon the Canticles I will present my selfe before the countenaunce of Gods wrath already iudged not to be iudged For if we woulde iudge our selues the Apostle telleth vs we might escape iudgment Call thy soule to daily account of thine own misdeeds Thus did Sextius when the day was ended and the night come wherein he should take his rest he woulde aske his minde vvhat evill hast thou healed this day what vice hast thou stood against in what part art thou bettered Say not as Peter did of Iohn Hic autem quid what shall hee doe as one carefull of other mens estates but Domine quis ego sum Lord who am I that thou shouldest regarde mee with such favour Domine miserere mei peccatoris O Lord be mercifull vnto me a sinner Thus knocke at the brest of thine owne conscience breake vp those iron and heavy gates
haue knowne it to turne from the holie commaundement given vnto vs. For where as the ende is the perfection of every thing the ende of the relapsed Christians is vvorse then their beginning There is scientia contristans a sorrowfull and wofull knowledge as Bernarde gathered out of the first of Ecclesiastes Hee that encreaseth knowledge encreaseth sorrow It is truest in this sense when wee are able and willing to say vvith the Pharisee are vvee also blinde and yet with our eies open vve runne into destruction The time shall come vvhen many shall say that you may knowe it is the case of a multitude to bee svvallovved into this gulfe Lorde vvee haue hearde thee in our streetes c. and yet their knowledge of Christ shall not gaine his knowledge of them but as straungers and reprobates they shal bee sent from him Our knowledge shall then bee vveighed to the smallest graine but if our holinesse of life put in the other plate of the ballance bee founde to lighte and vnanswerable vnto it our sorrowes shall make it vp Therefore vnlesse vve be still sicke of Adames disease that vvee had rather eate of the tree of knowledge then of the tree of life let vs be carefull of knowledge not only to sobriety but with profitte also that the fruit of a good life bringing eternity of daies to come may waite vpon it Blessed are those soules wherein the tree of syncere knowledge is rooted and the worme of security or contempt hath not eaten vp the fruit the Lord shall water them with the dew of heaven in this life and translate them hereafter as glorious renowned plantes into his heavenly garden THE XII LECTVRE Chap. 1. ver 10. Then were the men exceedinglie afraide and said vnto him why hast thou done this For the men knew that hee had fled from the presence of the Lord because he had told them BEcause the confession in the ninth verse is not so absolute as to aunswere all the questions which were propounded therefore the supply and perfection thereof must bee brought from this tenth wherein we vnderstande that the whole order summe of his disobedience was related albeit not described at large that being a prophet and sent vvith a message to Niniveh hee fled from the presence of the Lord that is cast his commaundementes behinde his backe The connexion then betwixt these two verses is this I am an Hebrew of the happiest people and country vnder heaven I am not ignorant of true religion For I feare the Lorde c. All which is by way of preface for amplifications sake the more to extende the fault mentioned in the words following yet am I fled from the presence of the Lorde I haue taken a froward and vnadvised course to frustrate his businesse With this addition you may shape an answere directly to every question 1. What is thine office shunning the face of God running from his presence contēpt of his voice 2. What is thine occupation not manuary and illiberall not fraudulent deceitfull but a calling immediate from God I stand in his sight as the Angels of heaven doe to heare my charge and when he giveth mee an errande my office is to performe it 3. Whence commest thou from the presence of the Lord from whose lips I received my late commission 4. What is thy country I am an Hebrew 5. Of what people the most scient skilfull in the service of God Thus haue you his whole confession Now he beginneth to be wise and with a prudent simplicity more worth then a thousande tergiversations to returne vnto him by confessing his fault from whome hee was fled by disobedience to recover his lost iustice by accusing himselfe to cast forth the impostumated matter of a dissembling conscience vvhich being concealed had beene presente death to honour the righteous Lorde whom hee had grossely dishonoured and by opening his lippes into an humble confession to shut the mouth of hell which began to open vpon him My sonne saith Iosuah to Achan I beseech thee giue glory to the Lorde God of Israell and make confession vnto him and shewe mee nowe what thou hast done hide it not from mee It is a part of the glory of God to shame our selues I meane to confesse our sinnes which in modesty and shamefastnes we striue to keepe close not onely vnto God against whom onely vvee haue sinned and to whom onlie it appertaineth to saie I haue pardoned I will not destroy but vnto men also either to the magistrate vvho hath authority to examine either to the minister who hath power to binde and loose either to our brethren generallie that the common rule of charity one in supporting the others infirmities may be kept in practise And it is on the other side an iniurie to God not to iustifie his iudgementes nor to acknowledge the conquest of his trueth when it hath prevailed but in a fullen and melancholy passion to strangle it vvithin our bones and never to yeelde the victorie therevnto till as the sunne from out the cloudes so trueth hath made her a way by maine force from out our dissimulations The first degree of felicitie is not to offend the seconde to knowe and acknowledge offences And as men dreame in their sleepe but tell their dreames waking so howsoever wee may sin by carelesnes yet it is an argument of health and recovery to confesse our sinnes For vvhat shal we gaine by dissembling them Wounds the closer they are kept the greater torture they bring sinnes not confessed will bring condemnation vpon vs without confession What followeth When Ionas had confessed his fault 1. They knewe it for his owne mouth hath condemned him They had a presumptuous knowledge before by the eviction of the lottes but now they are out of doubte by his owne declaration So the texte speaketh The men knew that hee had fled from the presence of the Lord because hee had tolde them 2. Their knowledge wrought a feare in them Then were the men exceedingly afraide 3. Their feare brake forth either into an increpation or a wonder at the least They saide why hast thou done this Their knowledge was consequent of force to his confession they could not but be privie therevnto because hee powred not his speech into the aire but into their eares that they might apprehend it But this knowledge of theirs was not a curious and idle knowledge such as those men haue who know onely to know but a pragmaticall knowledge full of labour and businesse it went from their eares to their heartes and made as greate a tempest in their consciences as the winde in the seas it mingled and confounded all their cogitations it kindled a feare within them that sundered their soules and spirites And though their feare before was vehement enough in the fifth verse when neither their tongues were at rest for crying nor their wares had peace from being cast out yet
aliue through ranges and armies of teeth on both sides without the collision or crushing of any limme in his body and entereth the streights of his throate where he had greater reason to cry thaÌ„ the childreÌ„ in the prophet the place is to narrow for me and liveth in the entralles of the fish a prison or caue of extreame darkenesse where he found nothing but horror and stinch and loathsome excrementes What shall we say herevnto but as Ierome did vpon the place where there was nothing looked for but death there was a custodie in a double sense first to imprison and yet withall to preserue Ionas Thus farre you have hearde first that a fish and for his exornation great fish secondly vvas prepared thirdly by the Lorde fourthly to swallow vp his prophet Now lastly if you will learne what tidings of Ionas after his entring in the monsters mawe it is published in the nexte wordes And Ionas was in the belly of the fish three daies and three nightes Therein I distinguish these particularities First the person Ionas not the bodye of Ionas forsaken of the soule as the bodye of Christ lay in the graue but the whole and entire person of Ionas compounded of bodye and soule livinge mooving feeling meditating not ground with the teeth not digested in the stomake not converted into the substaunce of the fish and neither vitall nor integrall part diminished in Ionas Secondly the place vvhere he was in the remotest and lowest partes the bovvelles of the fish as Ieremy was in the bottome of the dungeon where there vvas no water where what nutriment he had amiddest those purgamentes superfluities the Lorde knoweth but man liveth not by breade alone or what respiration and breathing being out of his elemente amongst those stiflinge evaporations vvhich the bellye of the whale reaked forth but wee may as truely saye man liveth not by breath alone Thirdly the time hovve long hee continued there three daies three nightes when if the course of nature were examined it is not possible to bee conceived that a man coulde liue so one moment of time and his spirit not be strangled within him Physitians giue advise that such as are troubled with apoplexies falling sicknesses or the like diseases should not be buried till the expiration of 72. howres that is three daies and three nightes In which space of time they say the humours begin to stop giue over their motion by reason the moone hath gone through a signe the more in the Zodiake For this cause it was that our Saviour vndertooke not the raisinge of Lazarus from the dead till hee had lien 4. daies in the graue least the Iewes might haue slaundered the miracle if hee had done it in hast and saide that Lazarus had but swooned The like he experienced in himselfe besides the opening of his heart that if falshoode woulde open her mouth into slaunder it might bee her greater sin because he was fully dead Who would ever haue supposed that Ionas fulfilling this time in so deadly and pestilent a graue shoulde have revived againe But the foundation of the Lord standeth sure and this sentence hee hath vvritten for the generations to come My strength is perâ—ited in infirmity vvhen the daunger is most felt then is my helping arme most welcome We on the one side vvhen our case seemeth distresseful are very importunate with God crying vpoÌ„ him for help It is time that the Lord haue mercy vpon Sion yea the time is come if in the instant he answer not our cry we are ready to reply against him The time is past and our hope cleane withered But he sitteth aboue in his provident watch-towre who is far wiser than men thinketh with himselfe you are deceived the time is not yet come They meete the ruler of the synagogue in the 5. of Marke tell him thy daughter is deade why diseasest thou thy maister any further Assoone as Iesus hearde that vvorde a word that he lingred and waited for he said vnto the ruler of the Synagogue be not afraid onely beleeue And as Alexander the great solaced and cheered himselfe with the greatnes of his perill in India when he was to fight both with men and beasts their huge Elephantes at length I see a daunger aunswerable to my minde so fareth it with our absolute true monarch of the world who hath a bridle for the lippes of every disease and an hooke for the nostrels of death to turne them backe the same vvay they came it is the ioy of his hart to protract the time a while till he seeth the heigth maturity of the daunger that so he may get him the more honour Martha telleth him in the 11. of Iohn when her brother had beene long dead lien in the graue till he stanke past hope of recovery Lorde if thou hadst beene here my brother had not beene dead And what if absent was he not the same God Yet he told his disciples not long before Lazarus is deade and I am gladde for your sakes that I vvas not there that you mighte beleeue You see the difference Martha is sory and Christ is glad that he was not rhere Martha thinketh the cure commeth to late and Christ thinketh the sore was never ripe till nowe In the booke of Exodus when Israel had pitched their tents by the red sea Pharaoh and host marching apace and ready to surprise them they vvere sore afraide and cryed vnto the Lord and murmured against Moses hast thou brought vs to die in the wildernesse because there were no graues in Egypt wherefore hast thou served vs thus to carrie vs out of Egypt c. Moses the meekest man vpon the earth quieted them thus Feare yee not stande still and beholde the salvation of the Lorde which he will shew to you this day For the Egyptians whome yee haue seene this day yee shall never see them againe The Lorde shall fight for you therefore hold you your peace Neither did Moses feed them with winde prophecy the surmises of his owne braine for the Lorde made it good as followeth in the next verse vvherefore cryest thou vnto mee speake vnto the children of Israell that they goe forwarde Thus when the wounde was most desperate they might haue pledged even their soules vpoÌ„ it we cannot escape when their legges trembled vnder them that they could not stand still their hearts fainted that they could not hope the waters roring before their face the wheels of the enimy ratling behinde their backs they are willed to stand still not on their legges alone but in their disturbed passions to settle their shivering spirites to pacifie their vnquiet tongues and to go forwardes though every step they trode seemed to beare them into the mouth of death The state of the daunger you see Ionas is in the belly of the fish three daies and three nightes Long enough to haue
generall substance of them all togither is this that Ionas received hope by remembring the Lorde for his part and that the Lorde on the other side accepted his prayer and gaue successe to it As Ieremie spake in the Lamentations so mighte Ionas say It is the mercie of the LORDE that I am not consumed The reason is For his compassions fayle not The danger seemed vncurable because it lighted vpon the soule not to the crazing and distempering alone but the vtter overwhelminge of it and no hope left in himselfe to heale the hurte What doth he then hee betaketh himselfe to the glasse of memory to see what succour hee can finde there and as it is placed in the hinder parte of the head so he reserveth it for the hinder part of his miseries maketh it his latest refuge to ease his heart I haue red of memories in some men almost incredible Seneca writeth of himselfe that he had a very flourishing memory not only for vse but to deserue admiratiom He was able to recite by hearte 2000. names in the same order wherein they were first digested Portius Latro in the same author wrote that in his minde which other in note-bookes A man most cunning in histories If you had named a capitaine vnto him he would haue runne thorough his actes presently Cyneas being sent from Pyrrhus in an embassage to Rome the nexte day after he came thither saluted all the Senatours by their names and the people round about them A singular gift from God in those that haue attained thereto howsoever it bee vsed But yet as the obiect which memory apprehendeth is more principall so the gift more commendable As Tully comparing Lucullus and Hortensius togither both being of a wonderfull memory yet preferreth Lucullus before Hortensius because he remeÌ„bred matter this but words Nowe the excellentest obiect of all others either for the memorie to accounte or for any other part of the soule to conceaue is the Lord. For he that remeÌ„breth the Lord as the Lord hath remembred him that nameth his blessings by their names as God the starres and calleth them to minde in that number order that God hath bestowed them vpon him if not to remember them in particular vvhich are more then the haires of his head yet to take their view in grosse and to fold them vp in a generall summe as David did vvhat shall I render to the Lord for all his benefites though he forget his owne people and his fathers house though the wife of his bosome and the fruit of his owne loines yea though he forget to eate his bread it skilleth not hee remembreth all in all and his memorye hath done him service enough in reaching that obiect And for your better encouragement to make this vse of memory vnderstande that it is a principall meanes to avoide desperation onely to call to minde the goodnesse of the Lorde forepassed either to our selues or others Thinke with your selues that as it was hee that tooke you from your mothers wombes and hath beene your hope ever since you hungâ— at the breastes and hath opened his handes from time to time to fill you vvith his goodnesse so hee is as able to blesse you still Compare and lay togither the times as David did that because hee had slaine a lyon and a beare at the folde therefore GOD woulde also enable him to prevaile against Golias So if the mercies of the Lorde haue beene so bountifull tovvardes you in former times to create you of the slime of the grounde and to put y a living and reasonable soule into you to nurse you vp in a civil and well-mannered country to redeeme you with the bloude of his begotten sonne to visite you vvith the lighte of his gospell to iustifie you with the power of his free gratuitall grace to fill your garners with store and your baskets with encrease and to giue you sonnes and daughters to the defyinge of your enemies in the gates saye to your selues his arme is not shortened hâ—â— is the same to day that yesterday hee will never forsake vs witâ— his loving kindenesse This is the course that David taketh in tâ—e Psalmes a capitaine never more skilfull to leade in the vvarres though the Lorde had taught his fingers to fighte than to conduct the desolate in the battailes of conscience Call to remembraunce thy tender mercies O Lorde which haue beene ever of olde This was the songe that hee sange to himselfe in the nighte season in the closet and quire of his owne breast vvhen hee communed with his private heart and searched out his spirites diligentlie Hath the LORDE forgotten to bee graciouâ— hee hath then lefte his olde wont No David forgot that the Lorde was gracious and afterwardes confessed his faulte of forgetfulnesse stirred vp his decayed memory and saide But I vvill remember the yeares of the right hande of the most high Not the momentes nor houres nor dayes of a few moment any afflictions which hee hath delt foorth vnto me with his left hande but the years of his right hand his wonders and actes that have beene ever of olde So likewise in an other Psalme Our fathers haue trusted in thee O Lorde Our fathers haue trusted in thee and were not confounded What is that to vs yes we are the children of those fathers sonnes of the same hope and heires of the same promises When the disciples of Christ mistooke the meaning of their maister touching the leaven of the Pharisees supposing he had said so because they had brought no breade he reprooved them for lacke of memory O yee of little faith vvhy thinke you thus in your selues doe yee not remember the fiue loaues vvhen there were fiue thousand men and howe many baskets full yee tooke vp neither the seaven loaues when there were foure thousande men and howe many baskets yee tooke vp thus we shoulde remember indeede how few loaues and howe many thousandes of men haue beene fed with them and what reversions and remnantes of mercy the Lord hath in store for other times O good Iesus saieth Barnarde vpon the Canticles VVee runne after the smell of thine ointmentes the perfume and sweeee savour of thy fat mercies Wee haue hearde that thou never despisest the poore afflicted Thou diddest not abhorre the theefe vpon the crosse confessing vnto thee nor Matthew sitting at receipt of custome nor the woman that washt thy feete with her teares nor the woman of Canaan that begged for her daughter nor the vvoman taken in adultery nor the Publican standing a farre of nor the disciple that denied thee nor the disciple that persecuted thee and thine nor the wicked that crucified thee therefore wee runne after the smell of thine ointmentes and hope to be refreshed with the like sent of grace Many haue written preceptes of memory and made a memoratiue art apointing places and their furniture for the helpe of such as are
vnexperienced I will also giue you some helpes When your soule beginneth to fainte as this prophets did remember what the Lord is by name Iehovah a God not in shew but in substaunce and performance For they that know thy name will trust in thee Remember what by nature rich in mercie as others are rich in treasure His iustice wisedome and power and vvhatsoever hee hath or rather is besides are also infinite riches God hath scarsitie of nothing But as his mercy is aboue all his workes so the riches of his grace a-aboue all his other riches Remember what hee is by promise The Lorde is faithfull I know whome I haue beleeved and I am sure hee is able to keepe that which I haue committed vnto you His trueth shal bee thy shielde and thy buckler O Lorde bee mindefull of thy worde wherein thou hast caused thy servant to put his trust If God be God follow him beleeue him builde vpon his worde his fidelitie is a thousand times alleaged that it may be past doubt Remember what hee is by covenaunte made vnto Abraham and his whole seede not in the bloud of bulles and goates but in the bloude of the seede of Abraham O my people saieth God by his prophet Micheas remember vvhat Balak King of Moab had devised and what Balaam the sonne of Beor aunswered him that yee may knowe the righteousnesse of the Lorde He cryeth vnto vs all at this day O my people remember what the prince of darkenesse had devised against you and howe Iesus Christ the sonne of the living God hath aunswered him and stopte his mouth vvith a voice of bloude and nayled his accusations to a crosle that yee may know the righteousnesse of the Lorde howe assured it is to those that beleeue it This this is the sure foundation which hee that buildeth vpon shall never fall This is the stone that vvas laide in Sion as for the bow of steele the wedge of golde the strength of an horse the promise of a man lighter vpon the ballance than vanity it selfe the righteousnesse of the lawe merites of Saintes they are the stones of Babylon This hath beene tried to the proofe precious aboue al the marchandize of Tyre and standeth in the heade of the corner He that beleeveth in this stone let him not haste saieth the Prophet Let him not yeelde too soone to the frailty of his flesh nor be over-credulous to the suggestions of Sathan nor suffer his hope to bee quelled at the first or second assaulte let him stay the leasure of the Lord for he will certainely visite him I haue shewed you some helpes and directions for memory I knowe no better hiding place from the winde no surer refuge from the tempest as Esay speaketh no safer harbours and receptacles wherein to repose your wearied soules than those I haue spoken of What better secret or shadow hath the most High what closer winges ' warmer feathers to keepe you from the snare of the hunter I meane not Nimrod or Esau mighty hairy and wilde making but temporall prayes either of men or beastes but the hunter of your soules than when you are distressed and compassed with troubles rounde about and sinnes which are the sorest troubles of all other haue taken such holde vpon you that you dare not looke vp when the soule fainteth as this prophetes did wisedome hath hid it selfe and vnderstanding is gone aside into a secret chamber that you know not what to advise nor where to fetch a thought that may minister comforte then to remember the Lord of hostes his name howe stronge a towre of defence it is his nature how sweete and amiable his promises how faithfull his covenant how precious in his eies that the Lord may remember you againe in his holy kingdome THE XXIX LECTVRE Chap. 2. ver 8 9. They that waite vpon lying vanities for sake their owne mercie But I will sacrifice vnto thee c THe narration is ended We are now to annexe the conclusion of the song wherin the prophet betaketh himselfe to a thankfull acknowledgement and as his tenuity will give him leave a remuneration requital of the goodnes of the Lord which his hart had presumed before The partes are three 1. A confutation and reproofe of all kindes of idolatours who as they call vpon false Gods so they are likely to be sped but with false deliveraunces They that wait vpon lying vanities forsake their owne mercy 2. An affirmative or positive determination and as it were bond that hee taketh of himselfe to render kindnesse to his merciful and faithfull Lorde But I vvill sacrifice c. and vvill pay that that I have vowed 3. A sentence of acclamation the aphorisme and iuice of the whole songe the conclusion of the conclusion the comprehension of sacrifices vowes praiers thanksgivings all thinges Salvation is the Lordes or the Lord. They that waite vpon lying vanities forsake their owne mercie What communion is there betweene darkenesse and light falshode and truth the table of devils and the table of the Lord idolatry and the right â—ervice of the righteous God This is the cause that Ionas beginneth with confutation Before he will plant the vineyard he will remoove stones and briers and all other obstacles that may hurte the growth of the vines Before hee buildeth his house hee vvill first pull downe a ruinous and rotten foundation So is the duety of a prophet in the first of Ieremie This day have I sette thee over nations and kingedomes first to plucke vp to roote out destroy throw downe secondly to plant and build and set vp againe And so is the duty of an Evangelist also who hath received the administration of the gospell of Christ first to prepare the way as it vvere and to make straight pathes before the face of Christ that is first to reproove and then to teach concerning doctrine first to correct and afterwardes to informe touching conversation Iohn Baptist you know a middle man betweene the lawe and the gospell a prophet and more than a prophet because he both foresaw and visibly saw the Lorde of life both prophecied and pointed with his finger turning his face like their Ianus in Rome both waies he first made ready the houses and heartes of the people before the king of Sion came cast downe hilles lifted vp vallies c. that the gospell of the kingdome might have the freer admission He beganne his preachings with reprehension of their vicious lives O yee generation of vipers and convulsion of their false groundes Saie not within your selves wee have Abraham to our father c. No man setteth a new piece to an olde garment hee maketh the rent but worse No man putteth newe wine into olde bottles for hee then marreth both It is to little purpose to offer truth and the tidings of peace the newes of the newe testament to the olde man whose ancient corruptions hange vpon him and
her handes and set a crowne of pure golde vpon her heade will maintaine his owne doings perfit his good worke begunne and continued a long time glorifie his blessed name by advauncing her to glorie encrease his kingdome by hers subdue her people vnto her confounde her enemies and when the kingdome of Englande is no longer capable of her as Philip spake to Alexander his sonne hee will establish her in a kingdome of a far more happy condition Amen THE XXX LECTVRE Chap. 2. ver 10. And the Lorde spake vnto the fish and it cast out Ionas vpon the dry lande IONAS hath ended his song of Sion in a strange lande which was the seconde parte of the chapter nowe insisted vpon He hath brooked the seas with patience and digested his perilles with hope and is nowe arrived at the haven of happy deliveraunce The inhabitauntes of the earth vvoulde never haue beleeved that the enemie coulde haue entred within the gates of Ierusalem nor that the prophet of the Lorde coulde haue had egresse from the gates and barres of this monstrous fish But so was it done by the Lorde and it is marvailous in our eies And as the chaines fell from the handes of Peter the very night before Herode intended to bring him forth to his triall and hee passed through the first and second watches without interruption and the yron gate opened by it owne accorde vnto him though hee were delivered to foure quaternions of souldiours to bee kâ—pte and that nighte slepte betweene two bounde with two chaines and the keepers before the dores of the gaole so after seventie two howres which is the iudiciall howre of many daungerous diseases happily the timeliest time wherein Ionas if ever was to looke for libertie againe and the Whale might beginne to plead to himselfe everlasting possession of his pray so longe retained though his heade were wrapte aboute vvith weedes as Peters handes bounde with chaines and he were delivered both to floudes and depthes promontories and rockes as hee to fowre quaternions and at this instante of his deliverye laie betweene the barres of earth and sea as Peter slept betweene two souldiours besides the throate and iawes of the fish his loathsome prison which sate as keepers before the dores yet all these encumbraunces and lettes fell from the bodie of Ionas and hee past through the first and seconde watches I meane the entralles of the VVhale and that iron gate of his strong armed teeth and was cast vp vpon drye grounde as Peter vvas restored to his friendes house In miracles and mysteries must I spend my discourse at this time The miracles are not newes vnto you thorough out the vvhole decourse of these histories VVherein the Lorde hath the principall parte qui facit mirabilia solus vvho onely worketh vvonders and onelye vvonders vvhat haue you seene else Ionas was svvallowed by a miracle by a miracle vvas preserued lived and sang and by a miracle is cast vp VVho was the authour of the miracle The Lorde What were his meanes His vvorde or commandement Who the minister the fish The manner what by vomiting or disgorging himselfe Lastly the terminus ad quem or place that received him The dry land In these particulars doth the sentence of my text empty it selfe 1 The Lorde spake One and the same hande both vvounded and recured him VVho else vvas of mighte to haue encountred this fearefull beast For canst thou drawe out Leviathan with an hooke or pierce his iavves vvith an angle VVill hee make manie praiers vnto thee or speake thee faire Lay but thine hande vpon him and thou shalt haue cause to remember the battell and to doe no more so Beholde thine hope is in vaine if thou thinkest to match him for shall not one perish even at the sighte of him Muchlesse canst thou draw him to the shore and cast a line into his bowels to draw out a prophet or any spoile there-hence They said of David in the Psalme novve hee is dovvne hee shall rise no more If thou hadst askt both lande and sea when Ionas vvas fallen into the depthes of them they vvoulde haue aunswered thee nowe hee is downe hee shall rise no more Even his owne most familiar friende vvhome hee best trusted vvith whome hee had taken his sweetest counsaile the hearte within his brest tolde him many a time Thou shalt rise no more thou art cast out of the sighte of the Lorde and company of men for ever But hee knewe whome hee trusted and who vvas best able to restore the pawne committed vnto him though hee walked in the bellie of the fish as in the valley of death Yet the LORDE was on his side vvhat then coulde hurte him The Lorde liveth the LORD hath spoken the Lorde is his name and such like preambles to manie sentences of scripture are most effectuall motiues of perswasion and giue vs vnquestionable assuraunce of vvhatsoever therein set downe The Angell appeared vnto Gedeon Iudges the sixte and saide vnto him The Lorde is with thee thou valiant man VVhat cause had Gedeon when hee hearde but that preface Dominus tecum the LORDE is with thee to speake of their miseries and to call for wonted miracles and to thinke that God had forsakâ—n them The weakest and feeblest soule in the worlde assistâ—â—â— with the valiancie of the most valiant Lorde cannot be endangered And therefore hee bade Gedeon Goe in this thy mighte and thou shalt saue Israell out of the handes of Madian Not in the mighte of thine owne arme for who hath enabled thee but in this thy might this that I speake of the presence of my maiesty mine by right thine by vse and receipte mine by possession thine by communication mine originally thine instrumentally for haue not I sent thee and I will bee with thee and thou shalt smite Madian as one man The like was the greeting of the angell to the mother of the Lord Dominus tecum The Lord is with thee I haue said enough I neede not giue reasons of my message Aske no questions make no doubt of thine overnaturall and vnkindely conception when thou shalt but heare that the Lorde is with thee and the power of the most high shall overshadowe thee The Lorde spake to the fish The instrumente that the LORD vsed in the delivery of his Prophet is that Delphian swoorde or vniversall instrumente vvhich hee vsed in forming the worlde and all the creatures thereof Hee saide let there bee lighte let there bee a firmament let the waters bee gathered into one place let the dry lande appeare c. and it was fulfilled And at this howre the everliving vvorde of GOD beareth vp and supporteth all thinges by his vvorde VVhat is his word then but his meere and effectuall commaundement and the giving of effecte to that which his hearte hath intended VVho as hee goeth without feete seeth vvithout eies and reacheth without hands so there
yet be more vile and low in our owne eies and rather than these names shall die and be out of vse we will weare them vpon our garments and if you were sparing to yeeld them vnto vs we would desire you for Christes sake and as you tender our credite not to tearme vs otherwise The Iewes who thought they mocked Christ vvhen they bowed their knees and cried Haile king of the Iewes they knew not vvhat they did they did him an honour and favour against their willes for he was king of the Iewes and of the Gentiles also whatsoever their meaning is who thinke to nicke-name vs by obiecting these names which we will leaue to the censuring of the righteous Iudge in heaven vve embrace them honour them and heartily thanke God for them and desire that they may be read and published in the eares of the world as the most glorious titles of our commission The Angelles of God are ministring spirites and sent forth to minister for the elects sake Christ Iesus himselfe came to minister not to bee ministred vnto We will therefore say as the Apostle said 2. Cor. 11. Ministri sunt plus ego Are Christ and his Angels and all the Apostles of Christ ministers we speake like fooles in the deeming of the world we also will be ministers of the gospell and if it were possible we would bee more than ministers O honourable ministerie what government rule and dominion is it not superiour vnto I conclude with the same Apostle though I shoulde boast somevvhat more of our authoritie vvhich is given vnto vs for edification and not for destruction I shoulde haue no shame By this discourse it may appeare vnto you if this were a motiue in the minde of Ionas as some both Iewes and Christians conceiue how grievous it seemed vnto him to be held in iealousie for deceipt in his calling that any in the world should be able iustly to taxe him for a false prophet and one that prophecied lies in the name of GOD. Notwithstanding the matter is quickely aunswered For whatsoever the event had beene the voice of the Lorde was in reason to haue beene obeyed 1. It was no new thing to be so accompted of it was the portion of Moses and Samuell and Elias before him and thence-forth as many as ever spake vnto the daies of Iohn Baptist which came with the spirit of Elias they haue drunke of the same cuppe and not onely the servauntes but the sonne and heire hath beene dealt with in like manner A Prophet is not without honour saue in his owne countrey Ionas might haue said to himselfe as Elias in another case I am no better than my fathers Thus were we borne and ordained to approoue our selues in all kinde of patience by honour and dishonour by good reporte and evill reporte as deceavers and yet beholde vvee are true and deceiue not The world was never more fortunate for prophets than thus to reward them flatterers may breake the heades of men with their smooth oiles but the woundes that prophets giue haue never escaped the hardest iudgements 2. Why should Ionas feare the opinion of men his duty being done the very conscience of his fact simply and truely performed would haue beene a towre of defence and a castle vnto him It is a verie small thinge for me to be iudged of you or of mans iudgemente for I knowe nothinge by my selfe c. Hee doth not say It is nothing vnto mee but it is a very small thing I esteeme my name somevvhat but I stande more vpon my conscience This is our reioycing the testimony of our conscience that in simplicitie and puritie vvee haue beene conversant in the vvorlde VVhen the princes had given sentence vpon Ieremy this man is vvorthie to die hee aunswered them the Lorde hath sent mee to prophecy against this house therefore amende your vvaies that the Lorde may repente him of the plague vvhich hee hath pronounced against you as for mee beholde I am in your handes doe vvith mee as you please but knovve yee for certainty that if you put mee to death you shall bring innocent bloude vpon your selues for of a trueth the Lorde hath sent mee vnto you to speake all these wordes in your eares This is the brasen wall the soundnes of the cause and the assurance of the conscience which all the malignant tongues cannot pearse through Let the worlde be offended with vs in these latest and sinnefullest times because the tenour of our message is either to sharpe or to sweete to hote or to colde for it can hardelie bee such as may please this way-warde wotld let Satan accuse vs before God and man daie and night yet if wee can say for our selues as the Apostle did Rom. 9. Wee speake the trueth in Christ wee lie not our consciences bearing vs witnes in the holy Ghost who is not onlye the witnesse but the guide and inspirer of our consciences it is a greater recompence than if al the kingdomes of the earth were given vnto vs. 3. He coulde not bee ignoraunt that the truth of God mighte stande though the event followed not because many of the iudgementes of God as I haue else-where said are denoūced with condition In the place of Ieremy before mentioned when the priestes and people so greedily thirsted after his death some of the elders stoode vp and spake to the assembly in this sort Micah the Morashite prophecied in the daies of Hezekiah king of Iuda saying thus saith the Lord of hostes Sion shal bee ploughed like a fielde c. Did Hezekiah put him to death did hee not rather feare the Lorde and prayed before the Lorde and the Lorde repented him of the plague thus vvee mighte procure greate evill against our selues You know the collection those elders make that the iudgement vvas conditional and vpon their vnfeigned repentaunce mighte bee otherwise interpreted Thus much Ionas vvas not to learne for why did he knovv that God vvas a mercifull God but to shew the effects of mercy and the Ninivites themselues had an happye presumption thereof as appeareth by their former speech 4. He was not to stay longe in Assyria if hee had suspected their suspicions Lastly there was no such thinge to bee feared for by that publique acte of conversion which all the orders and states of the citty agreed vpon it is manifest that they received the preaching of Ionas as the oracle of almightie God they beleeved God and his Prophet as the children of Israell 1. Sam. 12. feared the Lorde and Samuell exceedinglie For what greater argument touching their good and reverente opinion of Ionas coulde they giue than their speedy and hearty repentance whereby they assured him that they esteemed not his vvorde as a fable or as a iestinge songe but as a man sent from God and fallen downe from heaven bringing a two edged sworde in his lippes either to kill or to saue so they received him And
to Christ vnder the colour of a kisse so to tender his impatient fittes vnto the Lord the searcher of his heart reines vnder the nature and forme of prayer His anger at an other time and in another action when hee had sequestred his soule from the king of heaven and heavenly things had beene more sufferable But then to pray vvhen hee vvas thus angry or then to bee angry vvhen hee came to pray and not to slake the heate thereof but still to heape on outragious wordes as hote as Iuniper coles can no way bee excused Yet thus hee doth The fire is kindled in his heart and the sparkles fly forth of the chimney as Salamon spake vndutifull speaches towards the maiesty of God and most vnaturall against his owne life Surely the wrath of man doth not accomplish the righteousnes of God it is very far form it 2 Consider his haste how headlong hee goeth in his rash and vnadvised request For as if the case required some such speede as the prophet had in chardge for the annointing of Iehu powre the boxe vpoÌ„ his head and say thus saith the Lord and then open the dore and flee without tarrying no sooner hath he opened his lippes or conceived his suit in his minde but the Lord must presently and without delay effect it It appeareth in that he vrdgeth the matter so closely at Gods hands Now therefore since I haue prooved it and I am not able to beare the burthen of my griefe nor longer endure the tediousnes of my life doe it without protraction of time It was a goodly and sober oration that Iudith made to her people of Bethulia touching their oath to deliver the cittie to the enemie vvithin fiue daies vnlesse the LORDE sent helpe And novve vvho are you that haue tempted God this daie and set your selues in the place of GOD amonge the children of men Nay my brethren provoke not the Lorde our God to anger For if hee vvill not helpe vs vvithin these fiue daies hee hath povver to defend vs vvhen hee vvill even every day or to destroy vs before our enemies Doe not you therefore binde the counsailes of the LORDE for God is not as man that hee may bee threatned neither as the sonne of man that hee may bee called to iudgement Therefore let vs waite for salvation of him and call vppon him to helpe vs and hee vvill heare our voice if it please him Thus we should teach and exhorte our selues in all our praiers not to set him a time as the disciples did about the kingdome of Israell vvhen LORDE or as Ionas doeth in this place novve Lorde or then Lorde but vvhen it pleaseth him And as the Psalme adviseth vs O tarrie the LORDES leasure hope in the Lorde and bee stronge and hee shall comforte thine hearte when hee thinketh good There are many reasons why God differreth to graunt our petitions 1. to prooue our faith vvhither we will seeke vnlawfull meanes by gadding to the woman of Endor or the idoll of Ekron or such like heathenish devises 2. to make vs thoroughly privie to our own infirmities and disabilities that wee may the more heartily embrace his strengh 3. to strengthen and confirme our devotion towardes him for delay extendeth our desires 4. to make his giftes the more welcome and acceptable to vs or 5. it is not expedient for vs to haue them granted too soone Or lastly there is some other cause which God hath reserved to his owne knowledge Now this petition which Ionas is so forward hasty in is contrary to all reason For are not the daies of man determined Iob. 14. is not the number of his monethes with the Lord and hath not the Lord set him boundes which he cannot passe Doth not an other say My times are in thine handes O Lord why then doth Ionas so greedily desire to shorten his race to abridge that number of time which his Creator hath set him 3. We commonly pray that it wil please the Lord to give not to take away to bestow something vpon vs not to bereave vs of any blessing of his SalomoÌ„ 1. Kin. 3. beseecheth him for wisedome Giue vnto thy servant an vnderstanding heart da mihi intellectum giue me vnderstanding was the vsuall request of his father David We say in our daily praier giue vs this day our daily bread forgiue vs our trespasses that is give vs remission of all our sins That that is said to descend from above from the father of lights is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving and gift not taking away For God hath a bountifull nature and as liberall an hand he openeth it at lardge and filleth every living thing with his blessing Hee asketh of every creature in the world what hast thou that thou hast not receaved and of vs that have receaved the first fruites of his spirite and to whome he hath given his sonne what is there in the world that you may not receaue But Ionas is earnest with God against the accustomed manner of prayer and the course of Gods mercies to take something from him 4. But what Aufer-opprobrium take from mee shame and rebuke vvhereof I am afraide as David besought Vanitatem verba mendacia longè fac à me vanitye and lyinge vvordes put farre from mee Aufer iniquitatem servi tui take avvay the sinne of thy servant when hee had numbred the people Or as Iob prayed Aufer at à me virgam suam let him take avvay his rodde from mee Or as Pharaoh requested Moses and Aaron to pray to the Lord for him to take avvay the frogges and afterwardes vvhen the grassehoppers vvere sent to take avvay frow him that one death onelye No his life His dearling that lived and laye within his bosome VVhich because it is the blessing of God good in nature and fitâ— for the exercise of goodnesse the strongest man living is loth to depart from The other which I spake of were plagues to the land banes to the conscience hinderances â—o salvation and therefore it was no marvaile if God were humbly entreated to remove them But Pharaoh in his right wittes nor skarsely Orestes beinge madde vvoulde ever have desired that his life shoulde bee taken from him Who ever became a suter to GOD to take avvaye the life of his oxe or asse because they were given him for labour Much lesse of his wife which was made an helper vnto him or his childe a comforter Or who ever hath entreated him to give him evill for good a scorpion for a fish a serpent for an egge stones for bread Ionas is found thus senselesse skant worthy of that soule which he setteth so light by He should have desired God to have taken away the stony heart out of the middest of him and not scelus de terra Ezech. 23. or spiritum immundum de
so disguised with our owne corrupt additions THE XI LECTVRE Chap. 1. verse 8. Whence commest thou which is thy country and of vvhat people art thou THese three questions now rehearsed though in seeming not much different yet I distinguished a parte making the first to enquire of his iourney and travaile for confirmation whereof some a little change the stile quo vadis whither goest thou askinge not the place from which hee set forth but to which hee was bounde or of the society wherewith hee had combined himselfe the seconde of his natiue countrey the thirde of his dwelling place For the countrey and citty may differre in the one wee may bee borne and liue in the other as for example a man may be borne in Scotlande dwell in England or borne at Bristow dwell at Yorke Wherein that of Tully in his bookes of lawes taketh place I verily thinke that both Cato and all free denisens haue two countreyes the one of nativity the other of habitation as Cato being borne at Tusculum was receaved into the people of the citty of Rome Therefore beeing a Tusculan by birth by citty a Romane hee had one countrey by place another by law For we tearme that our country where wee were borne and whereinto wee are admitted So there is some oddes betweene the two latter questions There was greate reason to demaunde both from whence hee came and whither hee would because the travelles of men are not alwaies to good endes For the Scribes and Pharises travaile farre if not by their bodilie pases yet by the affections of their heartes they compasse sea and land to an evill purpose to make proselytes children of death worse then themselues As the Pope and the king of Spaine send into India they pretende to saue soules indeede to destroy the breede of that people as Pharaoh the males of the Hebrewes and to wast their countries They walke that walke in the counsell of the vngodlie and in the waies of sinners but destruction and vnhappinesse is in all their waies They walke that walke in the waies of an harlot but her house tendeth to death and her pathes to the deade they that goe vnto her returne not againe neither take holde of the waies of life Theeues haue their ranges and walkes Surgunt de nocte latrones they rise in the nighte time they goe or ride farre from home that they may bee farre from suspicion but their feete are swifte to shed bloude and they bestowe their paines to worke a mischiefe Alexander iournied so farre in the conquest of the worlde that a souldier tolde him we haue doone as much as mortalitie was capable of thou preparest to goe into an other worlde and thou seekest for an India vnknowne to the Indians themselues that thou mayest illustrate more regions by thy conquest then the sunne ever saw To what other ende I knowe not but to feede his ambition to enlarge his desire as hell and to adde more titles to his tombe They haue their travailes and peregrinations that walke on their bare feete with a staffe in their hand and a scrip about their necke to Saint Iames of Compostella our Lady of Loretto the dust of the holy land What to doe the dead to visit the deade to honour stockes and to come home stockes to chaunge the aire and to retaine their former behaviour to doe penaunce for sinne and to returne laden with a greater sinne of most irreligious superstition meeter to bee repented if they knew their sinne Of such I may say as Socrates sometime aunswered one who marveiled that hee reaped so litle profit by his trauell Thou art well enough served saith he because thou didest travell by thy selfe for it is not mountaines and seas but the conference of wisemen that giveth vvisedome neither can monumentes and graues but the spirit of the Lord vvhich goeth not with those gadders put holinesse into them They haue their walkes and excursions which go from their natiue countrey to Rome the first time to see naught the second to be naught the third to die naught was the olde proverbe The first last now a daies are not much different they go to learne naught they drinke vp poison there like a restoratiue vvhich they keepe in their stomacks along Italy France other nations not minding to disgordge it till they come to their mothers house where they seek to vnlade it in her bosome to end her happy daies Ionas for ought these knew might haue come from his countrey a robber murtherer traitor or any the like transgressor therfore haue ran frō thence as Onesimus from his master Philemō to escape iustice wherevpon they aske him whence commest thou that they may learne both the occasion scope of his iourney And if you obserue it well there is not one question here moued though questions only cōiecturall but setteth his conscience vpon the racke and woundeth him at the hart by every circumstance whereby his crime might be aggravated Such is the wisdome that God inspireth into the harts of men for the triall of his truth in the honor of iustice to fit their demands to the conscience of the transgressours in such sort that they shall even feele themselues to be touched and so closely rounded in the eare as they cannot deny their offence There are diverse administrations yet but one spirit Warriours haue a spirit of courage to fight counsellors to direct prevent magistrates to governe iudges to discerne examine convince and to do right vnto all people For the questions here propoūded were in effect as if they had told him thou dishonourest thy calling thou breakest thy commission thou shamest thy country thou condemnest thy people in that thou hast committed this evill They aske him first What is thine art that bethinking himselfe to be a prophet not a marriner as these were not a master in the ship but a master in Israell set over kingdomes Empires to builde pull downe plant roote vp he might remember himselfe and call his soule to account Wretched man that I am how ingloriously haue I neglected my vocation They aske him next whēce cōmest thou that it mighte bee as goades prickles at his breasts to recount in his minde I was called on lande I am escaped to sea I was sent to Assyria I am going to Cilicia I was directed to Niniveh I am bending my face towardes Tharsis that is I am flying frō the presence of my Lord following mine own crooked waies Thirdly they aske him of his coūtry that hee might say to himselfe What are the deeds of Babylō better then the deeds of Sion was I borne brought vp instructed an instructor in the lande of Iurie in the garden of the worlde the roiallest peculiarest nation that the Lord hath and haue I not grace to keepe his commaundemente Lastly they enquire of his people a people that had al things but flexible
themselues gloried in their miseries so their parentes were well pleased to beholde their sonnes the brother vvas vvithin the railes or barres the sister neare at hand the mother present at her sorrowes and though beholding such vngodly sportes they never thought that at the least for looking on they vvere paricides You see the humours and affections that some men haue how lightly they are conceipted of the life of their brethren vvhereas brother-hoode indeede requireth at their handes that they should rather wish vvith Marcus Antonius to raise vp many from the dead than to destroy more or with Moses in the sacred volume rather himselfe to bee razed from the booke of life than that his people should perish This former reason is expressed in my texte the latter is implyed and conceaved that hee made this poffer vnto them as being the figure and type of the most loving sonne of God The explication whereof though it stande chiefly in the article of his resurrection vvhereof himselfe speaketh in the gospell they seeke a signe but there shall no signe be given them but the signe of the prophet Ionas yet there are many comparisons besides vvherein they are resembled Ionas was a prophet and Christ that person of vvhome Moses spake Prophetam excitabit Deus God shall raise vp a prophet vnto you Ionas vvas sent vpon a message vnto Niniveh and Christ vvas Angelus magni consilij The angell of the greate counsell of God Legatus foederis The embassadour of the covenaunt Much enquiry was made of Ionas whence art thou vvhat is thy calling countrey people why hast thou done thus Much questioning vvith and about Christ Art thou the king of the Iewes Arte thou the sonne of the living God Who is this that the winds and the seas obey him Is not this the Carpenters sonne Whence hath hee this vvisedome Ionas vvas taunted and checked by the master of the shippe What meanest thou sleeper Christ by the maisters of Israell the rulers of the people and synagogues as a Samaritane as one that had a Devill and by the finger of Beelzebub cast out Devilles a glutton a vvine-bibber a blasphemer of the lavv of Moses Both came vnder the triall of lottes the one for his life the other for his vesture Both had a favourable deliberation passed vpon them Ionas that hee might be saved Christ that hee might bee delivered and Barrabas executed Both had a care of their brethren more than of themselues Ionas cryeth the sea shall bee quiet vnto you Christ answereth him If yee seeke mee let these departe and of those that thou gavest vnto mee haue I not lost one The one saith Tollite me Take mee and cast mee into the sea The other saith vvhen the sonne of man is lifte vppe hee shall drawe all thinges to himselfe Finally both are sacrificed the one in the water the other in the aire both are buryed the one in the bowelles of the whale the other of the earth both alay a tempest the one of the anger of GOD present and particular the other of that vvrath vvhich from the beginning to the ende of the worlde all flesh had incurred The difference betvvixte them is this that Ionas dyed for his owne offence Christ for the sinnes of others Ionas mighte haue saide vnto them Though I see the goodnesse of your natures yet who amongst you is able to acquite mee from my sinne Christ made a challenge to malice it selfe hee mighte haue iustified it at the tribunall of highest iustice vvho is able to reprooue mee of anie sinne Ionas made no doubte but for that his latest misdeede of flying from the presence of the Lord hee vvas cast out Christ had done many good vvorkes amongest them and none but good and therefore asked vpon confidence of his innocencie For vvhich of these vvorkes doe yee stone mee Our innocent Abell persecuted by cruell Cain I am deceived for as his bloude speaketh better thinges than the bloude of Abell so it is bloude of better and purer substaunce our innocente Iacob hunted by vnmerciful Laban although hee might truely say Genesis the one and twentith What haue I trespassed hovve haue I offended that thou hast pursued after mee I mighte adde our innocente Ioseph solde and betrayed by his despightfull brethren and litle lesse than murthered though hee vvente from his father and vvandered the fieldes gladly to seeke and see howe they did our innocente David chased by vnrighteous Saul though by Ionathans iust apologie vvherefore shoulde hee die vvhat had hee done or vvho so faithfull amongest all the servauntes of Saule as David was or if from the state of innocencye to this presente houre I shoulde reckon all the innocentes of the earth and put in Angelles of heaven yet all not innocente and holye enough to bee weighed with him and therefore to call him by his owne names our sunne of righteousnesse braunch of righteousnesse the LORDE our righteousnesse hee that was borne of a Virgin that holy thinge Luke 1. the vndefiled lambe our holy harmelesse blamelesse high-priest separate from sinners our Iesus the iust hee that had the shape of a serpent in the vvildernesse but not the poison the similitude of sinnefull flesh in the worlde but not the corruption hee that knewe no sinne and much lesse was borne sinne yet was made sinne for vs that wee might bee made the righteousnesse of God in him he had the wages of sinne though he never deserved it and made his graue with the vvicked though hee had done no vvickednesse neither was their any deceite in his mouth hee vvas vvounded for our transgressions and broken for our iniquities and the chastisemente of our peace vvas vpon his shoulders all vvee like sheepe had gone astray and the LORDE his father hath laide vpon him the iniquities of vs all But vvas hee compelled thereunto that vvere to goe from the figure and to shewe lesse humanity to mankinde than Ionas to his companions For vvhat hand could cut this stone from those heauenly mountaines The Apostle telleth vs otherwise Philippians the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee emptied himselfe and tooke the forme of a seruaunte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee humbled himselfe and becâ—me obedient vnto death euen the death of the crosse Hebrewes the ninth hee offered himselfe to purge our consciences from deade workes Galatians the seconde Hee gaue himselfe The Prophet telleth vs otherwise Oblatus est quia ipse voluit Hee vvas offered because hee vvoulde himselfe and hee hath povvred out his soule vnto death which noteth a liberall and voluntary dispensation VVhen sacrifice and oblation God would not haue and some-what must bee had what sayeth the scripture of him Then saide I Dixi facto quod annunciaveram per prophetas I saide it indeede for I had past my vvorde before in the prophetes Beholde I come venio voluntariè non coactus adducor I come of mine owne accorde I am not broughte by
they had no answere they cried lowde nay they cut themselues with kniues and launcers till the bloude flowed out so they prayed not only in teares but in bloud that they might be heard I would the children of the lighte vvere as zealous in their generations But rather let them receiue their lighte and directions for the framing of this holie exercise from the sunne of righteousnesse of vvhome the Apostle vvitnesseth that in the daies of his flesh hee offered vp praiers and supplications with strong crying and teares vnto him that vvas able to helpe him And the gospel further declareth not only that he kneeled at the naming of whose name all knees haue bowed both in heauen and earth and vnder the earth but that hee fell vpon the grounde the foote-stoole of his owne maiesty and laie vpon his face which never Angell behelde without reverence and when he had praied before he praied more earnestly as the scripture recordeth hee once praied and departed and a second time departed and yet a third time and departed evermore vsing the same petition his praier ascended by degrees like incense and perfume and not only his lips went but his agony and contention within was so vehement that an angell was sent from heaven to comfort him and whereas the Priestes of Baal vsed art to make them bleede cutting their flesh with launcers and kniues to that purpose he with the trouble of his soule swet a naturall or rather vnnaturall sweat like dâ—oppes of bloude trickling downe to the earth Wee when wee goe to praier as if our soules and tongues were straungers the one not weeting what the other doth the lippes babbling without and the hearte not pricked with any inwarde compunction honouring GOD with our mouthes and our spirites farre from him deserue to bee answered as hee answered the Iewes Esay 1. When you stretch foorth your handes I will hide mine eies from you and though you make many praiers I will not heare you The reason is there your hâ—ndes are full of bloud the reason to vs may be your heartes bleede not you call me Lord Lord but meane it not the alter is without fire praier without heate wordes without intention gesture of the body without the consent of the inwarde man They cried vnto the Lord. It is not lesse then a miracle that men so newely endued with the knowledge of God can so presently renounce their ancient idolles which they had ever served and within but few minutes of time most religiously adored they call vpon Iehovah that hidden and fearefull name which earst they had not knowne and neither the accustomed maner of their countries nor colour of antiquity nor want of experience in another Lorde nor the simple narration of one singular prophet nor any the like motions can holde them in awe of their former imaginary GODS and keepe them from invocation of the Lorde of hostes No reason can bee yeelded but this The winde bloweth where it lifteth and the spirite breatheth where it will and the mercy of God softneth vvhere his pleasure is It is a gifte from him alone who giveth the new hart and putteth the new spirit within a man who taketh the stony hart from him and giveth him an hearte of flesh in steede thereof who of the stones by the bankes of Iordan saith Iohn Baptist is able to raise vp children to Abraham daily doth raise vp children to himselfe to do him worship and service of those that were hardned in idolatry before like flintes in the streetes Turne vs O Lord and we shall be turned wash vs with cleane water and we shall be cleansed renue vs as the eagle her daies and we shall be renued gather thy chosen flocke from the mountaines and desertes wheâ—n they stray to fulfill thy fold and we shall be gathered say thou wilt sweepe thy house and finde thy groat and we shall be found Nature cannot make a newe birth entring into our mothers wombe againe is vnable to worke it the gold of Sheba and Seba cannot purchase it No man commeth to the sonne vnlesse the father drawe him and if the father haue once given him into his handes all the devils in hell cannot pull him out againe I make it the wisedome of him that praieth to levell his heart and affections at the very right center and marke of praier which is God alone hee is the sanctuary to whome we must flie the periode and scope in whome our requestes must end Praier and faith if the Apostle deceiue vs not must kisse each other howe shall they call on him in whome they haue not beleeved faith is the ground of praier First we beleeue and then speake so was the order of David Doe wee my brethren beleeue in Angels for that is the Apostles phrase howe shall they call on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whome or vpon whome they haue not beleeved We beleeue that there are Angels which the Sadduces denied And if an Angell should come from heaven vnto vs with a message from God as he came to Mary and others we would beleeue Angels that is giue credence vnto them as they did But if we beleeue in Angels we forget their place of ministration which they are apointed vnto and make them our Gods Much lesse beleeue we in the sonnes of men which are lesse than Angels Therefore the gleaning of these Marriners is more worth than the whole vintage of Rome who in a moment of time haue gathered more knowledge howe to informe their praiers aright than they in the decourse of many continued generations These pray to Iehovah the true subsisting God they not only to God but to Angels and men and stockes and stones and metalles and papers and I knowe not what It may be a challenge sufficient vnto them all to say no more that in so many praiers of both auncient and righteous patriarkes prophets Iudges kings registred in the booke of GOD and in an hundreth and fiftie Psalmes an hundreth whereof at least are praiers and supplications and in all the devout requestes that the Apostles of Christ and other his disciples sent into heaven if they take the pen of a writer and note from the beginning of Genesis to the end of the Revelation they cannot finde one directed to Cherub or Seraphin Gabriel or Raphael Abraham or Moses or Iohn Baptist after his death or any other creature in heaven or earth saue only to the Lord and his annointed Haue these all erred Even so will we and more sweete shall our errour be vnto vs with these of whome we make no question but that they are bounde vp in the bundell of life with the congregation of first-borne than a newe and recent devise of praier obtruded vnto vs by those who falsly suppose themselues to bee the pillers and staies of Gods militant church The 86. Psal. to giue you a little portion of foode to ruminate vpon as some
into the secretes of God But it is as true which the Apostle demandeth on the behalfe of the Lord Is there any iniquity with God far bee it Therefore they sinne a sinne which the darkest darkenesse in hell is too easie to requite who when they haue spilte the bloud of the innocent like water vpon the grounde defiled their neighbours bed troubled the earth and provoked heauen vvith many pernitious infamous mischiefes rapes robberies proditions burninges spoylings depopulations c. spewe out a blasphemy against righteousnesse it selfe countenauncing their sinnes by authoritie of him who hateth sinne and pleading that they haue done but the will of God in doing such outrages I knovv that the vvill of God though they had staves of yron in their handes and heartes to resist shall be done Vngracious vnwillinge and vnbeleevinge instrumentes shall doe that service to God which they dreame not of When God saith kill not and they contradict wee will kill even then though they violate the law of God yet is his will accomplished He hath hookes for the nostrelles and bridles for the chawes of the vvicked which they suppose not I will adde more Iudge yee vvhat I saie and the Lord giue you vnderstanding in all thinges He hath spurres for their flankes and sides which they neuer imagined Senacharib founde a bridle to stay him and an hooke to turne him backe Pharaoh had a spurre to driue him forwarde I vvill harden the heart of Pharaoh Exod. 4. and in many other places Let him alone let him take his pleasure and pastime but when he hath hardened his ovvne heart by malice then will I also harden it by iustice Thus the will of God is one way renounced and as sure as hee liveth and raigneth in heauen shall at the same time and in the same action some other way be perfourmed And yet are the men wicked though they do that which God would God most holy iust though he would that which the wicked do They beguile theÌ„selues heerein by a fallacy they are taken in their owne nets which they lay for an other purpose For thus they presume Hee that doth the will of God sinneth not true keepe the commandements honour God obey the Prince loue thy neighbour as thy selfe this is voluntas signi his will recorded in holy writ published abroade signified to all flesh and as it were proclaimed at a standard by precept threatnings promises terrour reward earnestly and openly required Novv the murtherer assumeth vpon the former grounde I doe the will of God For had it not stood with his vvill my power had fayled my hart had not beene able to conceiue a thought within me and my hande had vvithered and shrunke togither before I had giuen the stroke true likewise But this iâ— an other will a secret will of God his will at the second hand if I may so call is and by an accident a vvill against a wil that because hee did not that which God had publiquely enioyned hee should doe another thing which he had privately deterâ—ined Augustine deliuereth it in wise and pithy tearmes De hijs qui faciunt quae non vult facit ipse quae vult Of those vvhich doe vvhat God would not hee doeth what hee would and by a marveilous vneffable meanes it commeth to passe that it is not done without or besides his vvill which is euen done against his wil. Euclide to one that neuer rested to enquire of the Gods aunswered deseruedly Other thinges I knovve not this I know that they hate curious and busie inquisitours Adam was driuen out of paradise for affecting too much knowledge Israell had died the death Exod. 19. if they had past their bounds to climbe vp vnto the mounte and to gaze vpon the Lorde The men of Bethshemesh vvere slaine to the number of fiftie thousande for prying into the Arke 1. Sam. 6. The question is as high as the highest heauens dwelleth in light as vnsearchable as God himselfe couered vvith a curtaine of sacred secresie vvhich shall neuer bee dravvne aside till that day come vvherein wee shall knovve as wee are knovvne and then but in measure and proportion VVho is able to decide that dwelleth vvith mortall flesh how farre the counsell of the Lord goeth in ordering and disposing sinfull actions This I am bolde to say because I am loath to leade you farther into a bottomeles sea than where the lambe may wade without danger of miscarying and if there be ought behinde which is not opened vnto you let this bee your comforte Deus revelabit GOD will one daie reveale it but in this present question there is an errour I suppose in two extremities either to thinke that God is the authour of sinne which sensuall and phantasticke Libertines rubbing their filthinesse vpon his puritie haue imputed vnto him or that GOD doeth only but suffer and permitte sinne sitting in heaven to beholde the stratagemes of the vvicked vvithout intermedling as if his Godhead were bounde like Sampsons armes halfe of his power and liberty restrained a greater parte of the world and the manners thereof running vpon wheeles and the cursed children of Beliall hasting like dromedaries to fullfill the lustes of their owne godlesse heartes vvithout the gouernment and moderation of the highest Lorde Either of these opinions mee thinkes denyeth the Godhead For howsoever in wordes both may admitte it they deny it in opinion They receaue it at the gates and exclude it at the posterne The one destroyeth the iustice goodnesse of the deity in that they charge GOD to bee the authour of sinne the other his omnipotency and providence in that they bereave him of a greate part of his businesse The latter of these two positions that God doeth permit sinne is sounde and catholike enough if more bee added vnto it for God doeth more than permit the former is filled to the brimme with most monstrous impiety If the devilles in hell may bee hearde to speake for themselues and against God what coulde they say to deprave him more than this Indeede wee haue sinned and forsaken our faith but God caused vs It is a most damnable and reprobate thought that any vessell of clay shoulde so conceaue of his former who in the creation of all thinges made al things good and past not a vvorke from his fingers without the approbation of his most prudent iudgment Beholde it was good very good God saw it Aske but the maisters of humane wisedome they will enforme you in this behalfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God by no meanes is vniust but as righteous as possible maybe Seneca asketh the cause why the Gods doe good hee aunswereth their nature is the cause They can neither take nor doe wronge they neither giue nor haue mischiefe in them You haue the same doctrine Iames 1. Let no man when he is tempted say that he is tempted by God for God is not tempted with evill and
reioine to the sonne of GOD when hee instructed him in the greatest and the next commandements Well maister thou hast said the trueth that there is one God and there is none but he and to love him with all the heart c. and his neighbour as himselfe is more then all burnt offerings and sacrifices And so farre is it of that the slaying of vnreasonable beastes were they in number equall to those millions of bullocks and sheep which Salomon offered at the dedication of the temple and adding a millian of rivers of oile to glad the altars of GOD shall bee acceptable vnto him that the giving of our first-borne for our transgression and the fruit of our bodies for the sinne of our soules shal bee an vnfruitfull present without serious hearty obedience to his counselles Hee that shewed thee O man what is good and what he requireth of thee Surely to doe iustlie and to loue mercy to humble thy selfe and to walke with thy God The ends of the Iewish sacrifices if I mistake not were these First to acknowledge therein that death is the stipende of sinne which though it were due to him those that sacrificed yet was it translated laid vpon the beast that offended not Secondly to figure before hand the killing of the lambe of God which all the faithfull expected Thirdly to testifie the submissioÌ„ of the hart which in these visible samplers shone as a light before the whole world So spoiling the sacrifice of the last of these endes they make it in manner a lying signe leaue it as voide of life breath as the beastes which they immolate The Poet complaineth in his satyre of the costlines vsed in their churches asketh the priests what gold did there willing theÌ„ rather to bring that which Messalas vngratious son froÌ„ all his superfluities could not bring to wit iustice piety holy cogitations an honest hart Grant me but these saith he I will sacrifice with salt and meale only It agreeth with the answer which Iupiter HaÌ„mon gaue to the Athenians enquiring the cause of their often vnprosperous successes in battaile against the Lacedemonians seeing they offered the choicest thinges they could get which their enimies did not The Gods are better pleased with their inwarde supplication lacking ambition than with all your pompe Lactantius handling the true worship of God against the Gentiles giveth them their lesson in few sententious wordes that God desireth not the sacrifice either of a dumbe beast or of death bloudshead but the sacrifice of man and life wherein there is no neede either of garlandes of vervin or of fillets of beastes or of soddes of the earth but such thinges alone as proceede from the inwarde man The alter for such offeringes hee maketh the hearte whereon righteousnesse patience faith innocency chastity abstinence must bee laide and tendered to the Lorde For then is GOD truely worshiped by man when hee taketh the pledges of his hearte and putteth them vpon the altar of God The sacrifices evangelicall which the giver of the newe lawe requireth of vs are a broken spirite obedience to his vvorde love towardes God and man iudgement iustice mercy prayer and praise which are the calves of the lippes almes deedes to the poore for with such sacrifices is the Lord pleased our bodies and soules not to be slaine vpon the altar for it must be a quicke sacrifice not to be macerated and brought vnder even to death for it must be our reasonable service and finally our lives if neede be for the testimony of the trueth All which sacrifices of Christianity without a faithfull heart which is their Iosuah and captaine to goe in and out before them to speake but lightly with Origen in the like case are nutus tantùm opus mutum a bare ceremony and a dumbe shew but I may cal them sorceries of Simon Magus whose heart was not right in the sight of God and not sacrifices but sacrileges with Lactantâ—us robbing God of the better part and as Ieremie named those idle repetitions of the Iewes the temple of the Lord the temple of the Lord this is the temple of the Lord verba mendacij lying wordes so these opera mendacij lying workes so fraudulently handled that if it were possible God himselfe should bee deceived O how hath Sathan filled their harts that they shoulde lie vnto the holy Ghost in making a shewe that they bring the whole price of their possession and lay it downe at the feete of God when they withhelde the dearer part from him They have not â—ied vnto men though that were fault enough but vnto God who will truely require the least vntruthes betweene man and man but falshoods and fallacies committed betweene the porch and the altar within the courtes of his owne house and in the professions of his proper service by casting vp the eies or handes bowing the knee knocking vpon the brest or thigh making sadde the countenaunce mooving the lippes vncovering or hanging dovvne the heade like a bul-rush groveling vpon the earth sighing sobbing praying fasting communicating distributing crying LORDE LORDE seeking to abuse the fleshly eies of men and the fiery eyes of omniscience it selfe hee will right sorely revenge as a dishonour immediately and directly done to his owne sacred person Galienus the Emperour gave this iudgement of one who solde his wife glasse for pearles imposturam fecit passus est hee couzened and was couzened But this for the good of the couzener For vvhen he vvas brought vpon the stage and a Lion expected by the people to have torne him peece-meale a capon was sent vp to assault him The same sentence standeth firme in heaven against the deceitfull marchandizers of true religion vvho offer to the highest emperour clothed vvith essentiall maistye as the other vvith purple and to his spouse the church glasse for pearles copper for golde coales for treasure shewes for substances seeming for being fansie for conscience Imposturam faciunt patientur They mocke and they shal be mocked but in an other kind than the former was for whereas they looke for the thanks and recompence of their forepassed labours loe they are like the dreamer in the Prophet vvho eateth by imagination in the night time and vvhen hee awaketh from sleepe his soule hath nothinge And made vowes The matter of their vowes is as vnceraine as of their sacrifices What it was they promised to the Lorde and by obligation bound themselues to perfourme neither ancient nor recent Iewish nor Christian expositour is able to determine By coniectural presumption they leaue vs to the choice of these foure specialties That either they vowed a voyage to Ierusalem where the latelie receaved Iehovah was best knowne or to beautifie the temple of the Lorde with some rich donaries or to giue almes to the poore or thenceforth to become proselites in the religion of the Iewes and as Ierome explaneth
in the world had sworne and conspired his immortall misery First he was driven to forgoe his natiue countrey the land of his fathers sepulchers and take the sea When he had shipt himselfe the vessell that bare him stackered like a drunken man to and fro never was at rest till she had cast forth her burthen Being cast forth the sea that did a kinde of favour to Pharaoh and his host in giving them a speedy death is but in manner of a iaylour to Ionas to deliver him vp to a further torture Thus from his mothers house and lap wherin he dwelt in safety to a shippe to seeke a forreine countrey from the ship into the sea and from the sea into a monsters belly incomposiâ—um navigium an incomposed mishapen ship therein shall I say to his death that had bene his happines he would haue wisht for death as others wisht for treasure There are the prisoners at rest and heare not the voice of the oppressour there are the small and the great and the servaunt is free from his maister So then there is a comfort in death to a comfortlesse soule if hee could atchieve it But Ionas cannot die the sea that swalloweth downe volumes of slime and sandes is not grave enough to bury him hee may rather perswade himselfe that he is reserved for a thousand deathes whome the waters of the Ocean refuse to drowne giving over their pray to an other creature My thoughtes are not your thoughtes saith the LORDE by his prophet Esaye neither are your waies my waies For as the heavens are higher than the earth so are my waies higher than your waies and my thoughtes above your thoughtes It is most true When wee thinke one thing GOD thinketh an other hee safety and deliverance vvhen in the reason of man there is inevitable destruction We must not therefore iudge the actions of the Lorde till wee see the last acte of them We must not say in our hast all men are liers the pen of the scribes is vaine the bookes false the promises vncertaine Moses and Samuell prophets and apostles are like rivers dried vp have deceived vs. We must tarry the end and know that the vision is for an apointed time but at the last it shall speake according to the wishes of our owne harts and shal not lie Though our soules faint for his salvation yet must we wait for his worde Though our eies faile for his promise saying O when wilt thou comfort vs and we are as bottels in the smoke the sap of our hope dryed vp yet we must not forget his statutes When we see the fortunate succeeding of things we shall sing with the righteous prophet Wee know O Lord that thy iudgements are right though deepe secret and that thou of very faithfulnes hast caused vâ— to be tried that howsoever our troubles seemed to be without either number or end yet thy faithfulnesse higher than the highest heavens failed vs not To set come order in the sentence propounded I commende these circumstances vnto you First the disposer and ruler of the action the Lorde Secondly the manner of doing it hee provided or prepared Thirdly the instrument a fish togither with the praise and exornation of the instrument a great fish Fourthly the end to swallow vp Ionas Lastly the state of Ionas and how it fared with him after he was swallowed vp And first that you may see the difference betwixte inspired spirites and the conceiptes of prophane men vvho as if the nature of thinges bare them to their ende without further disposition as when the clowde is full they saie it giveth her raine and going no higher than to seconde and subordinate causes never consider that high hande that wrought them it may please you to obserue that thorough the whole body of this prophecie vvhatsoever befell Ionas rare and infrequent is lifted aboue the spheares of inferiour thinges and ascribed to the Lord himselfe A great winde vvas sent into the sea to raise a tempest It is not disputed there what the winde is by nature a drie exhalation drawne vp from the earth and carryed betweene it and the middle region of the aire aslant fit to engender a tempest but the LORDE sent it Ionas vvas afterwardes cast into the sea It is not then considered so much vvho tooke him in their armes and vvere the ministers of that execution but thou LORDE hast done as it pleased thee Ionas is heere devoured by a fish It is not related that the greedinesse and appetite of the fish brought him to his praie but the LORDE prepared him Ionas againe is delivered from the belly of the fish It mighte bee alleadged in reason perhappes that the fish was not able to concoct him but it is saide the Lorde spake to the fish and it cast him vp Towardes the ende of the prophecie Ionas maketh him a booth abroade and sitteth vnder the shaddow of a gourde the Lorde provided it A worme came and consumed the gourde that it perished the Lorde provided it The sunne arose and a fervent east-winde bet vpon the heade of Ionas the Lorde also provided it Who is he then that saith and it commeth to passe if the Lorde commaunde it not Out of the mouth of the most high commeth there not evill and good Thus whensoever we finde in any of the creatures of God either man or beast from the greatest whale to the smallest worme or in the vnsensible things the sun the windes the waters the plantes of the earth either pleasure or hurt to vs the Lord is the worker and disposer of both these conditions The Lorde prepared That yee may know it came not by chaunce brought thither by the tide of the sea but by especiall providence For it is not saide that God created but that he ordeined and provided the fish for such a purpose There is nothing in the workes of God but admirable art and skilfulnesse O Lord saith David how manifolde are thy workes in wisedome hast thou made them all Salomon giveth a rule well beseeming the rashnes and vnadvisednesse of man who without deliberate forecast entereth vpon actions first to prepare the worke without and to make all things ready in the field and after to builde the house God keepeth the order himselfe having his spirite of counsaile and provision alwaies at hande to prepare as it were the vvaie before his face to make his pathes straight and to remooue all impedimentes to levell mountaines to exalt vallies to turne vvaters into drie grounde and drie grounde into water-pooles and to change the whole nature of things rather than any worke of his shal be interrupted He had a purpose in his heart not to destroy Ionas yet Ionas was thrown into the mouth of destructioÌ„ A maÌ„ would haue thought that the couÌ„saile of God if ever should now haue been frustrated that salvation it selfe could not
haue saved Ionas Put from the succor of the ship froÌ„ the frieÌ„dship of his associats having no rocke to cleaue vnto far from the shore and neither able perhaps nor desirous to escape by swimming yeelding himselfe to death and to a living graue with as mortified an affection as if lumps of lead had been cast down yet God had prepared a meanes to preserue the life of Ionas EveÌ„ the bowels of a cruel fish are as a chariot vnto him to beare him in safety through those vnsearchable depthes O how many wonders in howâ— few wordes how many riddles and darke speeches to the reason of man he will scarselie beleeue when they shall be tolde vnto him 1. That so huge a fish shoulde bee so ready to answere at the call of the Lorde to saue his prophet 2. So able to devour a man at a morsel without comminutioÌ„ or bruise offered to any one bone of his 3. That a man could liue the space of 3. daies and nights in a fishes belly But so it was The Lorde doeth but vse a preamble to finish his worke intended He suffereth not the ship to carry him forth-right to the city but so ordereth the matter that the Mariners deliver him to the sea the sea to the whale the whale to the Lorde and the Lorde to Niniveh That we may learne thereby when our sinnes hange fast vpon vs the harbour of a warme shippe cannot bee beneficiall but when wee haue shaken them of the sea shall make a truce and the vngentlest beastes bee in league with vs. The demaunde of the earthlie man in these vnprobable workes hath ever beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how can this bee Though an angell from heaven shall tell Sarah of a sonne after hath ceased to bee with her after the manner of women shee will 〈◊〉 within her selfe and saie What after I am waxen olde and my Lord 〈◊〉 But what saith the Angell vnto her Shall any thing bee harde to the â—orde VVhen the children of Israell wanted flesh to eate and cryed in the eares of the Lorde quis dabit VVho shall giue vs flesh to eate God promised it for a moneth togither vntil it should come out of their nostrels And Moses saide sixe hundreth thousande footemen are there among the people of whom I am and thou saiest I will giue them flesh to eate a moneth long Shall the sheepe and the beeves be slaine for them to finde them either shall all the fish of the sea bee gathered togither for them to suffice them But the Lorde aunswered him is the Lords hand shortened Thou shalt see now whether my word shall come to passe vnto thee or no. Elizeus prophecied in that wofull famine of Samaria when they bought an Asses head and Doues dunge at an vnreasonable rate To morrowe by this time a measure of fine flowre shall bee solde for a shekell c. Then a prince on whose hande the king leaned aunswered the man of GOD Though the Lorde woulde make windowes in heaven can this thinge come to passe the prophet aunswered him Beholde thou shalt see it with thine eies but shalt not eate thereof Saint Augustine in his thirde epistle to Volvsian and elsewhere giveth the rules to satisfie these distrustfull reasonings Wee must graunte that GOD is able to doe some thinge vvhich wee are not able to finde out in such works the whole reason of the doing is the power of the doer It is GOD that hath done them Consider the authour and all doubts will cease Therefore if Marie receiving a message of vnexpected vnwonted conception shal say at the first how shall this thing be yet when the angell shal say vnto her that it is the worke of the holy ghost and the might of the most high that her coâ—zen Elizabeth hath also conceived in her olde age though shee had purchased the name of barren by her barrennesse because with God saith the angell nothing is vnpossible then let Marie lay her hande vpon her heart and saie Beholde the hand-maide of the Lorde that is without further disceptation I submit my selfe to the power of God But if that former reason of his all-sufficient might bee not of strength enough to resolue either pagans abroade or atheistes at home touching the likelihoode and probability of such vnlikely actes but the innocencie of the sacred Scriptures wherein they are written must be arraigned and condemned by their carnall reason and our whole religion derided because wee iustifie them I will say no more vnto them but as Augustine doth in his bookes of the city of God Quicquid mirabile fit in hoc mundo profectò minus est quà m totus hic mundus The very creation of the worlde which being the booke of nature they runne and read and can deny no part of it though they deny depraue the booke of scripture sheweth them a greater miracle in the world it selfe than whatsoever in these or the like singularities seemeth most incredible A great fish Some of the rabbines thinke that the fish was created at that moment when Ionas was to be swallowed Others that he had lasted from the sixt day of the world A thirde sorte that it was a whale that first devoured Ionas that afterwardes the Lord beckened vnto him then hee cast him into the mouth of a female which was full of yong where being streightned of his wonted roume he fel to praier Fabulous inveÌ„tions fruit according to the trees that bare it Whither tâ—e fish were created at that instaÌ„t or before sooner or later I list not enquire Neither will I further engage my self herein thaÌ„ the spirit of God giveth me direction Only that which the prophet setteth downe in 2. words by a circumlocution a great fish it shall not be amisse to note that the evaÌ„gelists abridge name more distinctly in one shewing the kinde of the fish therefore Matthew calleth it the belly of a whale So do the 70. interpretours from whom it is not vnlikely the expositour of Matthew tooke his warrant I never found any mentioÌ„ of this goodly creâ—ture but the wisdoÌ„e of God the creator was willing to commeÌ„d it in some sort In the first of Genes God saide Let the waters bring forth in abundance every creeping thing that hath the soule of life howbeit in all that abundaunce there is nothing specified but the whale as being the prince of the rest and to vse the speach of Iob the king of all the children of pride vvherein the workemanshippe of the maker is most admired for so it is saide Then God created the whales and not singlie vvhales but vvith the same additament that this prophet vseth the greate vvhales So doth the Poet tearme them also immania caete the huge vvhales as being the stateliest creature that mooveth in the waters Likewise in the Psalme The earth is full of thy riches so is the
presence of God to seeke his assistance And Ionas praied vnto the Lord. I handled also this point before more largely then at this present I intende I noted therein their wisdome and choice who take their marke aright and direct their petions to their true and proper periode I will briefly saie Non minus est Deum fingere quam negare It is as greate an offence to make a newe as to denye the true GOD. in the Lorde put I my trust bovve then say yee vnto my soule yee seducers of soules that shee shoulde flie vnto the mountaines as a birde to seeke vnnecessary and forraine helpes as if the LORDE alone were not sufficient The LORDE is my rocke and my fortresse and he that delivereth mee my GOD and my strengh in him will I trust my shielde the horne also of my salvation and my refuge I vvill call vpon the Lorde vvhich is vvorthie to bee praised so shall I bee safe from mine enemies vvhome have I in heaven but thee amongst those thousands of angels and Saintes vvhat Michaell or Gabriell what Moses or Samuell what Peter what Paule and there is none in earth that I desire in comparison of thee Put not your trust in Princes which are the ablest vpon the earth nor in the sonne of man for there is no helpe in him His breath departeth and hee returneth to his earth and then all his thoughts perish But blessed is the man that hath the GOD of Iacob for his helpe vvhose hope is in the LORDE his GOD. In that lamentable siege and famine of Samaria a woman cryâ—d to the king as he passed by helpe my Lorde O king The king aunswered seeing the Lorde doeth not succour thee howe shoulde I helpe thee vvith the barne or the wine-presse The king concluded soundly that if the LORDE withdraw his helping hande it lyeth not in any prince of the earth to afforde it GOD hath spoken once and I have hearde it twise that povver belongeth vnto GOD and thine O LORDE is salvation even thine alone As much as to say God is very constant in the asseveration of this doctrine To driue it into our conceiptes he hath spoken it once and twise that is not once but many times he hath spoken it eternally vnmoueably effectually vvithout retractation Once in the lawe and a seconde time in the gospell Both the breastes of the church giue this milke Moses and Christ prophets and Evangelistes runne vpon this point Surely they forsake their first better husbande and goe after lovers whose company they will dearely repente for they will see an alteration and bee driven to confesse It was better with mee at that time then nowe which thinke that their breade and water woole and flaxe and oile and drinke are not the blessiâ—gs of God much more the giftes and vertues of the soule inward and spirituall graces that cry for deliveraunce where there is none that lay out their silver and not for breade bestow their labour and are not satisfied spende and consume their praiers and are not heard Or as Irenee maketh the comparison they are not vnlike Aesopes dogge who having meate in his mouth caught at the shaddowe vvhich hee saw in the waters and lost the substaunce Is not the gleaning of Ephraim of more worth then all the vintage of Abiathar Is not the staffe of the Lord of more strength whereof David spake thy staffe and thy rodde comforted mee then all the staues of Assur and Egypt staues of reedes staues of flesh and bloud is not the least finger of his right hand of more puissance then the whole arme either of flesh or any spirite besides yea then the whole loynes whole bodies whole substances of angels men silver golde silke purple al other creatures Olympias the mother of Alexander the great wrote to her sonne when he called himselfe the sonne of Iupiter not to do it for seare of procuring vnto her the envie and displeasure of Iuno The angels and Saintes in heaven are much displeased I dare affirme to haue such daungerous honour thrust vpon them that bringeth them into emulation with their fearful Lorde whose presence they tremble at and if it were possible for them to heare such vnlawfull praiers of men they woulde I doubte not with a contrary sound of words labor to purge themselues before the Lord of hoasts Not vnto vs Lord not vnto vs it belongeth not to thy servants to receiue such sacrifice They that refused a far smaller offer vpon the earth the only bowing of the knee vnto them See thou doe it not when the knees of the heart shal stoupe and praiers be powred vnto them they will much more be discontented I conclude out of Saint Bernard Sperent in alijs alij Let others put their trust in other things Some in the knowledge of letters some in the wilines of this world Some in nobility some in preferment or in any the like vanity and let him that listeth trust in vncertaine riches But it is good for me to holde mee fast by the Lord and to put my hope in God Who ever hoped in the Lorde and was confounded The Lions lacke and suffer hurger but they that feare the Lorde shall wante no manner of thing that good is The specialtie wherevpon he tooke encouragement to pray vnto the Lord he had a particuler feeling of the loue of God towards him and knew him to be his God He had not onely heard and seene in others but tasted in himselfe hovve sweete the LORDE was some litle experience of deliveraunce he had already made because the waters chokte him not and albeit he were swallowed into the belly of the fish yet his life remained in him and there is no other likelyhoode but he lived in hope of a farre greater salvation The former circumstaunce is as the alablaster boxe of spikenarde that contayned precious ointmente in it but kept it close and vncommunicated this latter breaketh the boxe and povvreth out the ointmente that the savour of the perfume may fil the whole house and comforte both the body and soule of him that vvill vse it The former at large delivereth the arguments of the might and mercie of God telleth vs there is a Lord aboue whom al the ends of the worlde haue a portion in whose name is Iehovah and his aide most requisite to be sought vnto This latter bringeth him home as it were vnder the roofe of our private houses and giveth him entertainemente in our particular consciences The former giveth counsaile and sheweth the vvaie the latter putteth in execution the one teacheth knowledge the other application the one what to beleeue the other what to hope the one to pray vnto the Lorde the other to pray vnto the Lorde our God Dicit fides parata sunt bona c. faith saith there are good thinges which cannot bee tolde prepared for beleevers hope saith they are kept
with God on high mourning and lamenting his wretchednes not in a caue of Horeb as Elias did not in a caue of Adullam as David but in the ougliest vncomfortablest vaulte setting hell aparte that ever vvas entred O Lord where shall thy spirite forsake thy chosen ones if wee climbe into heaven there it is as apparant to the worlde as the sunne in his brightnesse If we bee driven into the wildernesse there it will attend on vs. If we lie downe in the bottome of the sea if in the bowels of a whale within that bottome of the sea there will it also embrace vs. To conclude all in one for this time there was never contemplation or study in the world so holy and heavenly in the sight of God so faithfull and sociable to him that vseth it as praier is It travaileth by day it awaketh by night with vs it forsaketh vs not by lande by water in weale in woe living nor dying It is our last friend an◠indissolublest companion therefore wee must praie There was never name so worthy to bee called vpon in heaven or earth so mighty for deliverance so sure for protection so gainefull for successe so compendious to cut of vnnecessarie labours as the name of Iehovah our mercifull father and the image of his countenaunce Iesus Christ. Therefore to the Lord. There was never citty of refuge so free for transgressours never holes in the rockes so open for doues never lappe of the mother so open to her babes as the bowels of Gods compassions are open to beleevers Therefore we must pray in that stile of propriety which Thomas vsed when he looked vpon Christ my Lord and my God Lastly there was never affliction so great but the hande of the Lorde hath beene able to maister it therefore if we walke in the shadow of death as where was the shadow of death if these bowels of the whale were not we must not take discomforte at it The Lord sitteth aboue the water flouds the Lord commandeth the sea and all that therein is He that hath hidden Ionas in the belly of a fish as a chosen shafte in the quiver of his mercifull providence and made destruction it selfe a tabernacle and hiding place to preserue him from destruction blessed be his holy name and let the mighte of his maiestie receiue honour for evermore he will never forsake his sonnes and daughters neither in health nor sicknesse light nor darknesse in the lande of the living nor in the lande of forgetfulnesse And therefore as David cursed the mountaines of Gilboah that neither dew nor raine might fall vpon them because the shielde of the mighty was there cast downe so cursed be all faithlesse and faint harted passions that throwe away the shielde of faith and open the way for the fierie dartes of the devill to worke their purpose But blessed be the mountaines of Armenia for there the 〈◊〉 found rest Blessed be the power and mercy of our God for these are the mountaines vvherevpon the arke resteth these are the holy hils whereon the Sion and church of the Lord hath her everlasting foundations The Lorde liveth and blessed be our strength even the God of our salvation for ever and ever be exalted Amen THE XXIIII LECTVRE Chap. 2. ver 2. And said I eryed in mine affliction to the Lord and he hearde me out of the belly of hell cried I and thou heardst my voice IN the wordes of the history before we come to Ionas speaking frō his own person I noted 1. his action during the time of his imprisonmēt praier 2. the obiect of his praier the Lorde 3. the applicatiō his God 4. his house of praier the belly of the fish 5. the specification of it he said which particle only remaineth to bee adioyned to the former before wee proceede to to praier it selfe It beareth one sense thus I will not onely acquaint you that Ionas prayed but I will also expresse vnto you what that prayer was this was the summe and substaunce of it the matter hee framed and compiled to his God was to this effect Hee praied and saide that is these were the very wordes this was the tenour and text of his songe indited But if the worde bee better lookt into it may yeeld a further construction For in the three principall tongues Hebrew Greeke Latine there hath ever bene held a difference betweene speaking saying the former being more generall vnperfite belonging to as many as vse the instruments of speech Thersites spake though hee spake like a Iay they speake of whome the proverbe is verified little wisedome much prating Eupolis noted them in the greeke verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are excellent to talke but very vnable to say The later is more speciall noteth a wise deliberated speech graue sententious weighed in the ballance as it is in the words of Syrach vttered to good purpose Tully in his rhetorickes giveth the difference in that he ascribeth saying to oratours alone speaking to the cōmon people that the one cōmeth from nature the other from art Such was the handling of that argument in the 45. Psalme whereof the authour witnesseth before hand My heart is inditing a good matter his tongue was but the pen of a ready writer It was sermo natus in pectore a matter bred in the breast not at the tongues end And such was the song of Ionas in this place It was drawne as deepe as the water from the well of Iacob the sentences wherof were advisedly penned the words themselues set vpon feete and placed in equall proportions A skilfull and artificiall song as if it should haue fitted an instrument cōposed in number measure to the honour of his name who giveth the argument of a song in the night season who in the heaviest and solitariest times when nature calleth for rest quickeneth vp the spirit of a man and giveth him wisdōe grace to meditate within himselfe his vnspeakable mercies I doe not thinke that the praier of Ionas was thus metrically digested within the belly of the fish as now it standeth But such were the thoughts and cogitations wherein his soule was occupied vvhich after his landing againe perhappes he repolished brought into order fashion as a memoriall monument of the goodnes of God that had enlarged him It ministreth this instruction vnto vs al that when vvee sing or say any thing vnto the Lord we keepe the rule of the Psalme Sing yee praises vvith vnderstanding that as Iohn Baptist went before Christ to prepare his vvaies so our heartes may ever goe before our tongues to prepare their speeches that first vvee speake within our selues as the woman with the bloudy issue did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for shee saide within her selfe if I may but touch the hemme of his garment afterwardes to others first in our harts with David in
the friende knocked in the parable of Luke at midnight the deadest houre of the nighte who was nearest the gate first awoke if yet hee slept at all and first aunswered O quam dare vult c. O howe willing is hee to graunte that is so wiling to bee disquieted Howe glad to heare thy knocke that hath placed his bed so neare the gate O quam non adâ—anuam tantum sed ipsa ianua dominus fuit c. And how truly maie wee saie that hee was not onelie neare the gate but the Lorde himselfe the very gate who when his children were a sleepe the eares of Angelles and saintes shutte vp first and at the first call nay onelie amongst the rest made aunswere vnto it The Lord is alwaies nearer to vs than wee to him hee heareth the desires of the poore in the tenth Psalme hee first prepareth the hearte and setteth it on worke to pray and when he hath so done bendeth his eare vnto them If now they can otherwise demonstrate that as Pallas the Emperours libertine would never speake to any servant about him forgetting his owne late servile estate but either by pointing and signifying with the fingers as the wiseman calleth it or becking or if the busines vere long by writing because forsooth he was loth to bestow the honour of speaking vpon them and as the rulers of the earth in a kinde of maiesty not vnfitting to their place aunswere by mediation of others so the Lorde above heareth not suiters but by the preferment and procurement of Angels and other glorified spirits then it cannot be hindered but other advocates and spokes-men must be allowed of But this is likewise cleared in the 102. Psal. where it is saide that hee hath looked downe from the height of his sanctuary out of the heaven did the LORDE beholde the earth to what other ende but that hee might heare the mourning of the prisoner and deliver the children apointed vnto death And this moreover I am sure of that the LORDE hath often and expressely enioyned vs Call vpon mee and if the booke were searched throughout with cresset-light never would it bee prooved that hee gave any charge to call vpon others Neither was ever the shadowe of any thing so faithfull to the bodye to followe and waite vpon it as the successe of good speede hath beene consequent to a prayer faithfullye made For as if their soules were knit togither like the soules of Dauid and Ionathan you shall ever see them ioyned So in the fourth Psalme I called vpon the LORDE and hee hearde mee at large and an hundreth the like might bee alleadged for confirmation And therefore if vvee erre in this point of doctrine vvee may say truelye with Ieremy Thou hast deceived vs LORDE vvhen vvee vvere deceaved that is when wee were vvilled to call vpon thee alone thine vvas the blame if wee doe amisse and wee may comfort our selves that wee erre by warrant and authority from him that must pardon errours Therefore I conclude from the two and twentieth Psalme Praise the Lorde yee that feare him magnifie him all the seede of Iacob and feare him all yee the seede of Israell For hee hath not despised the lowe estate of the poore nor hidde himselfe from him but when he called hee harkened vnto him Let the house of Esau vse the liberty of the wide worlde and the feede of Babylon call vpon other helps as they have done and those that feare not the Lorde vse their discretion Our example leadeth vs otherwise Ionas was this poore man and his lowe estate the belly of the fish hee called vpon his God and hee harkened vnto him The varying of the person in that before hee spake of God now to God giveth vs variety of instruction and helpeth to confirme the doctrine before delivered For since wee have immediate accesse to the Lorde to speake to his maiesty as it were face to face and mouth to mouth it were to shamefast and senselesse a parte in vs to make other meanes And it is besides a singular testification of his thankefull minde who receaveth not the favour of God as the nine lepers in the gospell receaved their clensing not returning againe to give thankes to him that cured them but first reporteth to himselfe and as many as shall reade or heare this songe what God hath done for him I called vpon the Lorde and hee hearde mee which is somewhat further of and then with a nearer approche ioyning his soule as closely to the eares of God as Philip ioyned himselfe to the chariot of the Eunuch relateth the blessing of his prayer to the authour himselfe of all blessings And thou Lorde hardest my voice thus rendring vnto him grace for grace a kinde and dutifull rememoration for the mercies bestowed vpoÌ„ him Some take the comforts of God as the beastes in the field take their meate not looking vp to heaven from whence they come Nay the Oxe will knowe his owner and cast an eye to his hande and the asse his maisters cribbe but my people knowe not mee saith the Lorde Some acknowledge the Authour and forget him presently even whilst the meate is betweene their teeth as Israell did Some remember sufficiently but accept them as due debt as if they had God in bandes to performe them They serve not God for naught which was the obiection of Sathan Some are ready to kisse their owne handes for every blessing that commeth vpon them and to ascribe them to their strength or wit whereof Bernard spake Vti datis tanquam innatis maxima sâ—perbia It is the greatest pride to vse Gods giftes as if they were bred in vs. Others there are that give thanks ex usu magis quà m sensu rather of custome then devotion as cymballes sounde from their emptinesse for even Saul will bee a prophet amongst prophets and an hypocrite take good words into his mouth amongst harty professours Ionas I nothing doubt from the ground of his heart telleth forth the deliverance of the Lord which in the spirit of a prophet hee foreseeth and presumeth before it commeth not onely to himselfe and vs but as the rivers of the Lande sende back their waters to the sea in a thankfull remembrance and remuneration that they tooke them thence so Ionas returneth this mercy to the Lorde himselfe that was the giver of the mercy And thou Lorde heardest my voice as if hee had concluded and agreed to himselfe that neither God nor man nor his owne conscience shoulde ever bee able to accuse him of vnthankefulnesse I will both preach it to my selfe privately and publikely to the world that the Lord hath heard mee And thou Lord shalt also vnderstand from mine owne lips that I make acknowledgement and profession to haue receaved my safety from thine onely goodnesse Thou Lord hast heard my voice I will so meditate vpon thy benignities within mine owne heart and leaue a chronicle of them to
soule no whit endangered But the worker of this woe is the most mighty LORDE whose face is burning and his lips full of indignation whose wrath he liveth not vpon the earth that can abide vvhen the foundations of the mountaines mooue and sbake because hee is angrie vvhose anger hath a further extente not vpon the body alone but vpon the soule too not onely to kill but to cast them both away for ever into hell fire Beholde he breaketh downe and it cannot be built hee shutteth vp a man and hee cannot be loosed Woe woe be vnto vs cried the vncircumcised Philistines though they stood in battaile aray who shall deliver vs out of the hands of these mightie Gods erring in the number but not in the power of the glorious deity The men of Bethshemesh being afterwards smitten because they had pried into the arke of Covenant accounted themselues but dead men before him VVho is able to stande before this holie Lord God The very pillers of heaven saith Iob tremble and quake at his reproofe At his rebuke hee dryeth up the sea and maketh the flouds deserte their fish rotte for vvant of water and die for thirst Hee clotheth the heavens with darkenesse maketh a sacke their covering in the prophecy of Esay How fearefull a thing shall it then be to a sinfull man vvhose foundation is but dust and not like those of the mountaines and the pillers of his body but flesh and bloud farre inferiour to the pillers of heaven all the moisture of whose substance shall sooner be exacted than that of the flouds rivers to fall into the handes of the living God who liveth for al eternity beyond the daies of heaven and therefore is more able to aveÌ„ge any iniury done vnto him The anger of a prince though it seemeth as dreadful as the messengers of death vnto vs may bee pacified if not his anger is mortal like himselfe his breath is in his nostrels and promiseth to those that feare an ende of his life and wrath togither The hostility of a deadly foe may beeresisted by hostilitie againe though his quiver bee an open sepulchre and they all very strong if not hee can but eate vp our harvest and bread eat vp our sonnes and daughters our sheepe and our bullockes our vines and fig-trees and destroy our cities But if the anger of the Lord of hosts be kindled who can put it out if he be an enemy let heaven and earth ioine hand in hand to worke our safety it should not helpe If he begin he vvil make an end in the first of Samuell or rather not an ende in the fourth of Ieremie Consider the vision I haue looked vpon the earth saieth the Prophet and loe it was vvithout for me and voide and to the heavens and they had no light I behelde the mountaines and loe they trembled and all the hils shooke I behelde and loe there vvas no man and all the birdes of the ayre vvere departed I behelde and loe the frâ—â—tfull place was a vvildernesse and all the cittyes thereof vvere broken dovvne at the presence of the LORDE and by his fierce wrath For thus hath the Lorde saide the vvhole lande shall be desolate yet vvill I not make a full ende Beholde now an ende and no end Nowe if the Lorde had so cast Ionas as he cast the Angels out of heaven vvithout repentance and revocation of his fact Ionas must haue lien belovv as the gravell and slime of the sea never to haue risen vp But he cast him in mercy not in fury as he cast Adam out of Paradise to till the ground Nabuchodonosor from his kingdome to eate with the beasts of the fielde Iob from hâ—s house and home to lie vpon the dunghill to doe them greater honor and favour in time to come The place hath three amplifications 1. Hee vvas cast into the bottome of the sea vvhere-hence in likelyhoode there was no recovery Else what ment Micheas by the phrase in the seventh of his booke that God vvill cast our sinnes into the bottome of the sea but that hee vvill lay them so lowe and heape such a burthen and weight vp on them that they shall never rise vp againe And our Saviour by the same in the gospell that he who should offend one of his little ones it were better for him that a mil-stone were hanged aboute his necke and hee throwne into the bottome of the sea Implying therein so desperate a danger to the body as would never be restored So they singe of Pharaoh and his host in the fifteenth of Exodus Abyssi operuerunt eâ—s descenderunt in profundum velut lapis and afterwardes profunda peâ—ierunt vt plumbum The bottomlesse depthes covered them and they sunke to the bottome as a stone and as lead they were swallowed in the waters Some vvrite that the sea at the deepest is forty furlonges I cannot censure their estimation But this I am sure of it is very deepe and our Saviour ment to signifie no lesse when he called it not mare the sea by it selfe but Pelagus maris the bottome of the sea So Iob speaketh of Leviathan hee maketh the deepe to boile like a potte of ointemente Yea thou wouldest thinke that the bottomelesse depth had an hoary heade VVhere it is compared for depth vvith that which the legion of Devils in the eighth of Luke desired they mighte not be throwne into Nowe one furlong or faddome of waters had beene deepe enough to haue taken away the life of Ionas much more was he in ieopardy when he was cast into the bottome of the sea 2. he was not onely in the sea but in the midst the heart the inwardst secretes and celles of it as the heart of a living thing is mid-most and inwardst vnto it Wherevpon Christ is saide to haue lien in Corde terrae in the heart of the earth Math. 12 and the depthes to haue stoode vp togither in Corde maris in the heart of the sea Exodus the fifteenth This was the next augmentation of the daunger that the whale bare him farthest from the shore and kept his way in the deepest channell or trade so that all hope of ever comming to lande againe seemed to haue forsaken him 3. he was not onely in the heart of the sea but of the seas There is but one vniversall and maine sea which is the girdle to the dry land but many particulars which take their severall names from the places they lie next vnto Nowe the voyage of Ionas vvas not limited and bounded vvithin the compasse of the Syriacke sea vvhereinto hee vvas first received But if it be true which Iosephus hath that hee vvas cast vp to lande vpon the shore of the Euxine sea then must hee needes bee carryed through diverse seas before his arrival to that place Hee had a purpose at first perhappes to goe no further then to
hee angrye with mee So these affirme in speech that sorrowe is nothing vseth no violence against a wiseman yet when it commeth vpon them they are no more able to endure the gripings of it than other fooles As Taurus spake of the Stoickes ague so may I of the misery of Ionas The force and nature of his miserye did her parte reason and the nature of saith on the other side vvere not idle in their offiâ—es Ionas behaved not himselfe as the deafe roâ—kes of the sea which the waves beating and breaking vpon yet they feele nothing dolere inter dolores nesciens not knowinge how to bee grieved amiddest his griefes but according to the measure and quality of his sorrowes so was his sense and so was the purpose of God by whome they were inflicted To descend now to partâ—culars The matter of his feare or the daunger intended against him arose from two mightye adversaries the sea and the lande His daunger from the sea is tripled in the fifth verse according to the number of the clauses therein First the vvaters compassed him about vnto the soule To have beene in the vvaters had not beene so much nor much to bee compassed and intrenched as those that are helde in siege But that they come vnto his soule the meaning is that his spirite whereof the quickeninge and life of his bodye consisted vvas at hande to departe from him and to yeelde it selfe prisoner to the waters that assaulted it there was the daunger Secondly The depth closed him rounde about The depthe or rather no depthe Some measure of water where the bottome might have beene reached woulde also have kept his feare within a measure But to bee closed about with a bottomelesse water maketh a bottomelesse griefe whereof there is no end 3. the weedes were wrapt about his heade the sedge the flagges the bul-rushes and other the like trashe the very skorne and contempt of the sea daungerous impedimentes to those that by swimming put themselves vpon the mercy of the mercilesse waters they were not now fluent and loose but tied and entangled not about the armes or the legges alone but about the head of Ionas the principall spire of his body the highest tower and as it were capitolle to the city the leader and captaine to all his other partes Now whether his head were bound about with weedes when he was first swallowed vp and so they remained about it still or whither the head of the whale be here the head of Ionas because he is now incorporate into the whale and liveth within him as a part of the whale I examine not but this was the mind of Ionas to omit no word not so much as of the excrementes and superfluities of the sea whereby his inextricable perill might be described His danger by land is likewise expressed in two members of the 6. verse First he was descended to the bottomes or endes or rootes or cuttinges of of the mountaines for where a thing is cut of there it endeth Man by nature and stature was made to ascende God gave him his head vpwardes But Ionas was descended which is the state of the dead according to the phrase of the scripture Descendam lugens c. I shall goe downe sorrowing to my grave Neither vvas hee descended into the sides or some shallowe cave and vawte of the mountaines but as if hee were numbred with those forlorne soules who call vpon whole mountaines fall on vs and vpon whole hils cover vs so vvas he descended ad radices praecisa montium to the rootes and cragges of them lodged in so lowe a cabbin that all those heapes and svvellinges of the earth lay vpon him 2. The earth with her barres was about him for ever What is the strength of a citye or house but the barres of it as we reade in the Psalme Praise the Lord O Ierusalem praise thy God O Sion for he hath made the barres of thy gates stronge and blessed thy children within thee So then the barres of the earth that is the strongest muniments and fenses it hath are the promontories and rockes which God hath placed in the frontiers to withstand the force of the waters These are the barres and gates in Iob which God hath apointed to the sea saying vnto it Hitherto shalt thou passe heere will I stay thy prowde waues and if you wil these also are the pillers of the earth which god hath fixed in such sort that it cannot bee mooved The meaning of the prophet was that hee was lockt and warded within the strengh of the earth never looking to bee set at liberty againe I tolde you before that the nature of the sea wherein Ionas travailed besides the over-naturall working of God did adde much more trouble vnto him than if he had past through the Ocean where he had gained more sea roume and the continent being farther of would haue yelded a liberall current and lesse haue endaungered him Now he hath land round about him by reason whereof the sea is more narrow rockie and hilly apter to stormes skanter of rodes for safety and subiect to a number of other incommodities The course of the seas through which hee past was this First hee tooke shipping at Iapho and was carried thorough the Syriack sea theÌ„ce through Archipelago or the Aegean thence thorough Hellespont betwixt Sestus and Abydus where Asia and Europe are divided not by more than seven furlonges others say but fiue afterwardes thorough Propontis where the sea is patent againe hath his forth from thence through Bosphorus Thracius betwixt Constantinople and Natolia where the passage is so narrow that an oxe may swimme over and lastlie to the Euxine sea where they hold hee was set to land Thus was hee often encumbred with straightes and never had cause to complaine of overmuch liberty where he was most favoured till he came to the dry grounde Thus far of the daungers both by sea and land The first extended his rage not to the chin or lippes of the prophet but to his soule and threatned him with a depthe bottomelesse and vnmeasurable and came not against his life with limpide and pure waters alone but with other impedimentes the vnprofitable pelfe and corruption of the waters The later gaue him not rest vpon a plaine floore of the earth but clasped him vnder the cragges of roâ—kes and held him close prisoner vnder the strongest barres and bounders it had But as in the former staffe of the song so also in this there is a touch of a distrustfull conscience but there it was openly expressed and here it is closely conveyed in The earth with her barres was about mee for ever For what meaneth in seculum for ever but that he was cast away from the saving health helpe of the Lord without all hope of redemption Did hee not know that although his life were taken from him for a time it shoulde bee restored
soule vvhen he is well-nigh spent and it is a question whether his faith be quicke or dead there commeth an other veruntamen like a showre of the later raine in the drought of summer to water his fainting spirite yet hast thou brought vp my life from the pitte O LORDE my GOD. The readings are diverse The Hebrewes sâ—y thou hast brought vp my life or caused it to ascende The septuâ—ginte my life hath ascended Ierome Thou shalt lifte vp Some say from the pitte some the graue some from death some from corruption There is no oddes For whither of the two times bee put the matter is not great Thou hast or thou shalt For the nature of hope is this futura facta dicit Thinges that are to come it pronounceth of as alâ—eadie accomplished In the eigth to the Romanes we are saved by hope though we are not yet saved And whome God hath iustified those hee hath also glorified though not yet glorified Ephesians the second wee are raised from the dead though our resurrection heereafter to be fulfilled But I stay not vpon this It is a rule in Seneca that by the benefite of nature it is not possible for any man to bee grieved much and long togither For in her loue shee beareth vnto vs shee hath so ordered our paines as that shee hath made them either sufferable or shorte that which Seneca imputed to nature I to hope grounded in the promises of God immutable things the safe and sure anchor of the soule of man The sorrow of Ionas was wonderfully vehement but soone alaied Whence had he that speedy mittigation from nature nothing lesse Here what the voice of nature is When the people of Israell crieth vpon Moses for flesh what is his crie to God I am not able to beare this people If I have founde favour in thine eies kill mee that I behold not this misery When Iezabell threatneth to make Elias like one of the dead prophets he hasteth into the wildernes and breaketh out into impatience and irkesomnes of life O Lord it is sufficient either he had lived or he had bene plagued long enough take away my soule from me The woman in the 2. of Esdras having lost her sonne be it a figure or otherwise it is true in both ariseth in the night season goeth into the field decreeth with her selfe neither to eate nor drinke but there to remaine fasting and weeping till shee were dead Esdras councelleth her foolish woman doe not so returne into the city goe to thine husband c. shee answereth I will not I will not goe into the citye but here will I die You heare how nature speaketh Was Ionas thus relieved no. The sense of his owne strength or rather his weakenesse woulde have sent him hedlong as the devils the heard of swine into the lake of desperation It is the Lord his God whose name is tempered according to the riddle of Sampson both of strong and sweete who is forâ—â—ter suavis suaviter fortis strong in sweetenes and sweete in strength fortis pro me suavis mihi strong for me and sweete to me that hath done this deede Behold my brethren there is hoâ—ie in the lion there is mercy in the fearefull God of heaven He is not only a Lord over Ionas to note his maiesty feare but the Lord his God to shew the kindnes of a father It is the Lord his God to whom he repaireth by particular applicatioÌ„ with the disciple of Christ leaneth as it were in his maisters bosome that delivered his life from the pit his soule from fainting Before he lay in the depthes was desceÌ„ded to the ends of the mouÌ„taines c. All that is aunswered in one worde eduxisti thou hast brought me vp from the pit wherein I was buried Before the waters were come even vnto his soule ready to drinke it in and to turne him to corruption but now God hath delivered that soule from the corruption it was falling into What shall we then say the sea hath no mercy the weedes no mercy the earth with her promontaries and bars no mercy the whale no mercy the Lord alone hath mercy It fared with Ionas as with a fore-ruÌ„ner of his when his spirit was coÌ„fused folden vp within him when hee looked vpon his right hand and behold there was none that would know him much lesse at his left wheÌ„ all refuge failed and none cared for his soule then cried he vnto the Lorde his God and saide Thou art my hope and my portion in the land of the living O harken vnto my cry for I am brought very low even as low as the earth is founded and bring my soule out of prison this pit wherin I lie that I may praise thy name O let not life nor death I name noe more for death is the last and worst enemy that shal be subdued bee able to take your hope from you When your heart in thinking or tongue in speaking hath gone too far correct your selues with this wholesome and timely veruntamen yet notwithstanding I will go to the Lorde my God and trust in his name The nailes that were driven into the handes and feete of our Saviour were neither so grievous nor so contumelious vnto him as that reproch that was offered in speech he trusted in the Lorde let him deliver him This was the roote that preserved Iob and Iob preserved it when his friends became foes and added affliction vnto him he willed them to hold their tongues that he might speake not caring what came of it Wherfor do I take my flesh in my teeth saith he and put my soule in my hand that is why should I fret and consume my self with impatience If he shoulde kill me would I not trust in him so far is it of that I despaire of the mercies of God that my life shall sooner leaue me than my assurance of his graces This was the deepe and inwarde matter he ment in the 19. of his booke from the abundance wherof he made that propheticall and heavenly protestation O that my words were written written in a booke and graven with an iron pen in lead or stone for ever I knowe that my redeemer liveth Wormes rottenes shall consume me to nothing but my redeemer is aliue behold he liveth for evermore hath the keies of hell and of death The graue shal be my house and I shall make my bed in darkenes but I shall rise againe to behold the brightnes of his countenance These eies of nature shal sinke into the holes of my head but I shall receiue them againe to behold that glorious obiect And though many ages of the worlde shall run on betwixt the day of my falling his long expected uisitation yet he shalâ— stand the last day vpon the earth himselfe α and ω the first and the last of all the creatures of God to recapitulate former
generation than the children of lighte First there is nothinge that winneth the common people marke it when you vvill more than superstition Adde the iudgmeÌ„t of the Romane Oratour in the second place A man that is wonne to superstition can never bee quiet in minde Which whither it bee our pride that wee are all in loue as Pygmaleon with his picture so we vvith the vvorkes of our handes devises of our heads and therefore the true service of God we are not so soone allured with because it commeth by precept as vvith the inventions of our owne braine because wee are the authours of them our selves Philo implieth so much writing of religions that everie man a part seemeth best vnto him because they iudge not by reason but by affection or whither it be the care and vigilancy of the devill whome he hath gotten prisoners those to loade with the more irons and to keepe them in safe custodie and if it be possible to make theÌ„ love their captivity or whatsoever the cause else be this I knowe to begin at the head that Sathan will spare no paines in compassing the whole earth to gaine a soule a Scribe or Pharisee will travaile sea and land to winne a proselyte an idolatrous â—ewe will freely bestowe his iewelles and earinges to make a golden calfe an Ammonite will not spare his sonne or daughter from the fire to sacrifice to Moloch a Priest of Baall will cut and launce his owne flesh to demerite his idoll a false prophet will vveare a garment of haire nexte his skinne to deceive with a frier will whippe himselfe till the bloude run downe his shoulders the fathers and children of Babylon will rise early and late to keepe Canonicall howers observe fastes walke pilgrimages runne over their beades and rather loose a limme of their bodies than a ceremonie of their churâ—h and in every acte of their councelles and thirde line of their writings Anathema to men and angels that hold otherwise Let it be their commendation that they take such paines to doe wickedly A thiefe is more watchfull to breake through the house than the goodman to garde it The traitours that Cesar feared in Rome were not those that were fat well in proofe but macilenti pallidi Cassius Brutus that were leane and pale spending the sap of their flesh with travailinge watching plotting devises What is it they loue and labour vpon so much Vanities Is it not of the Lorde of hostes that men shall labour in the fiâ—e to burne and consume themselues and the people shall even weary themselues for verie vanitie They that plough wickednesse a toilesome occupation doe they not reape iniquitie and eate the fruit of lies because they trust in their owne vvaies A man may aske them vvith the prophete vvherefore bestovve you your labour and are not satisfied Or with the Apostle vvhen hee seeth their labour lost what profit had yee in those thinges whereof you are now ashamed The vanities hee nameth are not onely the idolles of the heathen vvhich haue neither sighte in their eies nor hearing in their eares nor breath in their nostreiles nor helpe in their hands to wipe away the dust froÌ„ their owne faces but whatsoever the world hath visible or invisible outwarde or inwarde besiâ—es displacing God of his right and bearing our hart and hope after it it is our idoll in some sort and one of those lying vanities that is heere mentioned Ionas committed idolatry in leaving the mandate of God and bending his iourney after the lustes of his owne heart That vnprobable cogitation which hee fansied to himselfe of escaping the presence of God by taking a contrary way was the idoll hee served and waited vpon and the lying vanity wherewith hee was beguiled The God of heaven called vnto him Arise goe to Niniveh the God of his owne making the devise of his braine commanded otherwise Arise flie to Tharsus The covetous maÌ„ is called an idolatour in plaine tearmes Ephes. 5. Iob expresseth the right forme of their canonization whereby they make gold a God They saie to there wedge thou are my confidence As treason and rebellion putteth vp a nevve king Absolon for David so covetuousnesse a newe God Mammon for Iehovah You cannot serue God and Mammon Dispute not superfluously and idly that you can doe it for God hath pronounced the contrary God cryeth lende giue scatter cast vpon the waters feede cloath visite harbour and is not obeyed Mammon cryeth on the other side take gather extort strippe sterue spoile and is harkened vnto Whether of these two is now the God An other idolatry as mentioned by Abbacuk in the first of his Prophecie of those that sacrifice to their nettes and burne incense to their flewes vvho because their portion is encreased and their meate plenteous by these instrumentes and helpes vvhich they vse in their trades of fishing or the like they forgette the righte author of their thrifte and arrogate all to themselues and their serviceable meanes Some make an idoll of their owne braine as the king of Tyre did who thoughte that by his vvisedome and vnderstanding hee had gotten riches into his treasury and his hearte was so highly exalted vvith that conceite that hee coulde not forbeare that most blasphemous and Luciferian presumption I am a GOD. Such are the states-men as they loue to bee helde the Politicians and Machiavellistes of our sinnefull age plotters of kingdomes and common-vveales vvho thinke themselues vviser than Daniell as the king of Tyre did and that Moises and the prophetes are not so able to instructe them as they themselues Some make an idoll of the strength of their armes as Zenacharib did By the multitude of my chariots have I done thus and thus but touching the true Lorde of hostes as if hee were lesse than nothing and had lost the strength of his mightie arme hee vaunteth to the king of Iudah let not thy GOD deceive thee The end of all is this Idolum nihil est An idoll is so farre from being more than vanitie that it is mere nothing I know in an idoll of silver or gold or brasse there is both matter and fashion Golde is golde and the thoughtes of our heartes thoughtes our wisedome beauty and strength are qualities that have their being And if we make either belly or backe our God they are both creatures that God hath made but they are nothing of that whâ—ch we suppose them to be Wee make them our honour our hope our confidence such they are not For yet a little while and the moth the worme rottennes rust and consumption shall inherite them all The righteous shall beholde it and feare and laugh them to scorne that haue beene so madde after vanitieis ecce homo beholde the man which hath not made God his helper but trusted in riches or other like transitorie things Wherefore I exhort you al as Paul his auditours
at Lystra that ye turne froÌ„ these vaine hopes from these foolsh and paltry idols whether you are fallen in liking with your selues or other creatures to serue the living God which made the heavens the earth the sea and all that therein is The prophete mighte haue called them by other names to note that iniquity filthines abhomination that is fouÌ„d in theÌ„ but setting the Lorde and his kingdome aside he taxeth the whole worlde and whatsoever is therein contained with the generall censure of Salomon vanitie of vanities all is vanitie He that filled the earth with his wisedome as with a floude filled it also with vanitie as with a floude hee smiteth on both cheekes vanitie and vanitie againe and to shevv that hee did not repente him of his speech pronounceth a thirde time All is vanitie that you may knowe whatsoever you cleaue vnto besides the true subsisting Lord it hath not that substance and certainty which you first imagined Therefore is the attibute set vnto it in the next place lying vanitie because there is nothing but deceite in them In the 4 of Gen. when Eue had brought forth her first begotten son she called him Cain a maÌ„ purchased or obtained of the Lord. Some say more I haue obtained the man that is the Lord. Thinking vndoubtedly that she had bin the mother of that blessed seed which should bruise the head of the serpent But finding her selfe deceived overweening in a corrupt cruell man shee named her second son Abell that is vanity to note that her former hope was altogither frustrated The Epithit is very fitlie adioined to vanity and in effect signifieth the same that vanitye doth for what is vanitye but lyinge and deceavinge Auâ—us Gellius writeth of a vaine Grammatian that made himselfe most skillfuâ—l in Salustes wordes Apollinaris to trie his skill met him on a day and asked him what Salust meant if hee were so cunninge in the bloude and marrowe of his history as he professed by saying of C. Lentulus that it was a question whether hee were more foolishe or vaine The interpreter aunswered him the knowledge I take vpon mee is in auncient words not these that are common and worne by daily vse For he is more foolish and vaine than was that Lentulus vvho knoweth not that both these words note but the same weaknes Apollinaris not satisfied with this answere to satisfy others that desired to be better instructed by him at leÌ„gth resolved that they were properly tearmed vaine men not as the common people helde who were dullardes wiâ—lesse and fooles but in the opinion of the most auncient learned such as were given to lyinge and faithlessenesse who gaue lightnesse for waighte and emptinesse for that that hath true substance Now as in an idoll in proprietye there are sundrye reasons that make it to bee a lying vanitye for first the authour and suggestour was the father of lies secondly the former of it lied to himselfe in thinking that it was the pleasure of God that idolles shoulde be fashioned thirdly hee that trusteth therin lieth for he saith to wood or stone thou art my helper 4. the whole substance of the idoll lieth in promisinge helpe where none is and seeminge to be that which is not so on the other side those other idolles which I named are lyinge vanities and shall as litle profite vs when wee craue their truth as grasse the mower that grovveth vpon the house toppes If vvee trust vnto them let vs looke for no better aide and comfort therein than those others in the prophet who confessed too late vvee haue made falshood our refuge and vnder vanitye are wee hid I conclude the first member Trust not in oppression or robberye If riches encrease set not your hearte vpon them man disquieteth himselfe in vaine saith the Psalme heapeth vp riches not knowinge who shall gather them An horse is but a vaine thinge to saue a man neither is it his bowe that can deliver him A man is but a vaine thinge to saue a man if you weighe him vpon the ballance you shall finde him lighter then vanitye Wisedome is as vaine and shall become as foolishe as of the beastes that perishe Strength is as vaine and shall become as weake as vvater spilte Beautye is as vaine and shal bee changed into lothsomenesse more than the sores of Lazarus All these are vanities and vaine vanities lyinge vanities as emptye as the vvinde as â—leetinge as the miste in the aire God onely is true and his promise iust his faithfullnesse is aboue the cloudes and his righteousnesse exceedeth as the greatest mountaines The consequent or private part of the refutation is in the words following They forsake their owne mercy Mercy forsaketh not them but they mercy God is ever formost in loue never hateth till hee is first hated It is not onelye to hazard and put in adventure nor to extenuate and diminish the mercy of God but wholie to renounce it and to sende a farewell to God to embrace vanities It is a vvall of partition betwixt vs and grace I had almost said it is as the greate gulfe that vvas betwixte Abraham and the rich man Surelye it shall stande as the faithfull vvitnesse in heaven that neither idolatour nor adulterer nor covetous persons both vvhich vvith manye other offendours are idolatours in an other kinde shall ever inherite the kingdome of God You see how the consequence holdeth Loue they the one they certeinlye leaue the other There is no haultinge betwixte two opinions If God bee God they must followe him alone there is no minglinge of Baal with him Our God is a iealous God and suffereth no copartner or competitour in any part of that honour that belongeth vnto him But in leaving mercy so sweete and amiable a nature in him that is loue it selfe vnwise and vnhappye wretches vvhat doe they leaue more than all the wordly solaces shall bee able to supply vnto them They leaue even the bowelles of mercy as Zacharye sange in the gospell of Luke For as a father pittyeth his children and more by a thousande degrees so hath the LORDE compassion towarde all them that feare him And a mother may forget the fruit of her wombe but the LORDE shall never forget his children of election These bovvelles and invvardes of mercye they leaue mercye so deepe and affectionate that the seate of affections in man sufficeth not to expresse it that relinquishe GODS mercye It had bene more ease and happinesse vnto them if their owne bowelles had fallen from their bodies as the bowelles of Iudas They leaue not handefulles of barlye and pieces of breade temporall and trâ—fling commodities parcells of that bouÌ„ty and goodnes which God hath bestowed vpon them but the vniversall mercye of God as greate in quantity as the spaces of the whole worlde for looke how high the heaven is above the earth so great is his mercy towardes them that
vnto them for righteousnesse as it was to Abraham and to testifie that faith to man to make it perfect before God to seale it vp to their owne conscience they are abundant also in good workes which is that other iustification vvhereof Iames disputeth For as in the temple of Ierusalem there were 3. distinctions of roumes the entry or porch where the beasts were killed the altar where they were sacrificed the holiest place of al whither the high priest entred once every yeare so in this repentance of Niniveh there are 3. sortes of righteousnes the first of ceremony in wearing sacke-cloath and fasting the second of morality in restitution the third the iustice of faith and as it were the dore of hope wherby they first enter into the kingdome of heaven We haue heard what the Ninivites did for their partes let vs nowe consider what God for his It is said that he saw their workes and repentâ—d him of the plague intended and brought it not Nay it is saide that God saw their workes God repented him of the plague vvith repetitioÌ„ of that blessed name to let the world vnderstande that the mischiefe was not turned away for the value and vertue of their workes but for the acceptance of his own good pleasure nor for the repentance of the city but for the repentaÌ„ce of his own heart a gracious inclination propension that he tooke to deliver them No marvaile it was if when God saw their workes he bethought him of their deliverance For when the person is once approved received to grace which their faith procured them his blemishes are not then looked vpon his infirmities covered his vnperfect obedience taken in good part nay coÌ„meÌ„ded honored rewarded daily provoked with promises invitatioÌ„s of greater blessednes to come So a father allureth his son the servaÌ„t doth ten times more yet is the recoÌ„peÌ„ce of the son ten times greater for the father respecteth not so much the workes of his child but because he is a father teÌ„dreth followeth him with fatherly affection wheras the hired servant on the other side is but a stranger vnto him Why then were the works of Niniveh acceptable vnto God not of theÌ„selues but for their sakes that wrought them they for their faith for this is the root that beareth theÌ„ al. In that great cloud of witnesses Heb. 11. what was the reason that they pleased God besides the honour of the world that they vvere vvell reported of and obtained the promises which was the garlande they ranne for besides their suffering of adversities subduing of kingdomes vvorking of righteousnesse with many other famous exploites there ascribed vnto them what was the reason I say but their faith which is the whole burdeÌ„ of the song in that memorable bead-role By faith did Abell thus Enoch thus and others otherwise But why not their workes of themselues For is not charity more than faith these three remaine faith hope and loue but the greater of these three is loue 1. Cor. 13. And the first and the greate commaundemente is this Thou shalt loue the Lorde thy GOD c. Math. the two and twentith And the end of the commaundement is loue 1. Tim. 1. And loue is the fulfilling of the lawe Romanes the thirteenth I graunt all this if thou be able to performe it Loue the Lorde thy God with all thy heart c. and thy neighbour as thy selfe and there is nothing wanting vnto thee thou hast kept the commandement thou hast fulfilled the law thou needest not the passion of thy redeemer thou maiest catch the crowne of life by rightfull desert But this thou art not able to performe were thou as righteous as Noe as obedient as Abraham as holy as Iob as faithfull as David as cleare as the sunne and moone as pure as the starres in heaven yet thou must sing and sigh with a better soule than thine owne who saw and sighed for the impurity of all living flesh Enter not into iudgement vvith thy servant O Lorde for no flesh living can bee iustified in thy sight God hath concluded thee and thy fathers before thee and the fruit of thy body to the last generation of the world vnder sinne and because vnder sinne therefore vnder wrath and malediction and death if thou flie not into the sanctuarie to hide and safegarde thy selfe But blessed be the name of Christ the daies are come wherein this song is sunge in the lande of Iudah and through all the Israell of God farre and neare vvee haue a stronge cittie salvation hath God set for wals and bul-workes about it Open ye the gates that the righteous nation which keepeth faith may enter in Which is that righteous nation that shall enter into the citty of God thus walled and fortressed but that which keepeth faith or rather faithes as the Hebrew hath that is all faith not ceasing to beleeue till their liues end They that beleeue thus adding faith vnto faith the Lord vvill returne them as great a measure of his blessing even peace vpon peace in the next wordes because they trust in him We neede no better expositour The righteous man is he that beleeveth and the beleeving man is he that vvorketh righteousnes for these two shall never be sundred and the onlie key that openeth vnto vs the gates of the citty is our faith So then when we see good workes we must know that they are but fruites and seeke out the root of them and when we haue the root we must also haue regarde to the moisture and iuice whereby it is nourished For as the fruits of the earth grow from their root that root liveth not by it selfe but is fedde and preserved by the fatnes of the soile warmth of the sun benefite of the aire vnder which it standeth so good workes grow from faith and that faith liveth in the obiect the merites and obedience of Iesus Christ feeding and strengthning it selfe by the sweet influence and sappe of these heavenly conceites that he came into the worlde to saue sinners and that he died for her sinne and rose to life for her iustification For as we esteeme the worth of a ring of gold not so much in it selfe as in the gemme that it carrieth so are we iustified magnified also in the sight of God by faith in Christ not for this quality of beleeving which is as vnperfite as our works but for the obiect of this quality Christ our mediatour which is the diamonde and iewell borne therein The hand of a leper though never so bloudy and vncleane yet it may doe the office of an hand in taking and holding fast the almes that is given The giver may bee liberall enough and the gift sufficient to releeue though the hand that received it full of impurity So it is not the weakenesse of our faith in apprehending and applying the passion of Christ that
terrâ Zach. 13. wickednesse out of the land or an vncleane spirit from the earth but a wicked and vncleane spirit from out his owne breast whereby hee was driven to so franticke a passion 5. Hee will also proove which is the reason annexed to the petition that it is better for him to die than to live and he prooveth it by comparing two opposites death and life the horrour of one of which he shoulde rather have commended the svveetenesse and comfort of the other Thales on a time giving forth incredibly and strangely enough that there was no difference betweene life and death one presently closed vpon him Cur ergo non moreris why then diâ—st thou not because saith hee there is no difference Albeit it appeareth sufficiently that hee shâ—wed a difference by refusing it But the paradoxe which Ionas heare alleadgeth addeth much to that of Thales For hee affirmeth in peremptory tearmes havinge them laide before his eies to compare togither and to make his choice Death is better than life Howbeit hee saith not simply it is better to die than to live but better for mee One as wise as ever Ionas was who had beene taken vp into the third heavens seene revelations in this very question betweene life and death gave no other answere or solution vnto it but per hoc verbum Nescio by this word I knowe not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what to choose I knowe not And hee confessed that hee vvas streightened or pinched betweene these two whither it were better for him to abide in the flesh or to be with Christ. No doubt simply to bee with Christ. For that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but onely better but much and very much better but to abide in the flesh was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more needefull and profitable for the Church For wee were not borne to our selves but for the good of our parents countrey kinred and friendes saide Plato and much more for the flocke of Christ which he hath purchased with his bloud whither they bee Iewes or Gentiles weake or stronge Israelites or Ninivites to further their faith and to helpe them to salvation for thus we are debters to all men The speeches of Caesar were wont to be that hee had lived long enough whither hee respected nature or honour Tully aunswered him It may bee for honour and nature longe enough but that vvhich is chiefest of all not for the common wealth Againe I haue heard thee say that thou hast lived longe enough to thy selfe I beleeue it But then I would also heare If thou livedst to thy selfe alone or to thy selfe alone wert borne Wee are all placed and pitched in our stations and haue our watches and services apointed vs. Let vs not offer to depart thence till it bee the pleasure of our God to dismisse vs. Vnlesse wee haue learned that vndutifull lesson which the messenger vsed at the dores of Elizeus 2. of Kinges and the 6. Beholde this evill commeth of the Lorde should I attend on the Lord any longer It is better for mee to die than to liue Say not so for how knowest thou If thou wilt harken to counsaile leaue it to the wisedome of God to iudge what is best for thee for he will not giue that which is most pleasant but most convenient Charior est illis homo quam sibi A man is dearer to God than to himselfe Socrates in Alcibiades woulde not haue any man aske ought at Gods handes in particular but in generality to giue him good thinges Because he knew what was most behoofe-full for each one whereas our selues craue many thinges which not to haue obteined had bene greater ease At length hee concludeth For hee that is vvont to giue good thinges so easily is also able to choose the fittest The promises in the gospell I graunt are verye lardge Whatsoever you shall aske in my name that will I doe Ioh. 14 And Aske and it shall bee given you Math. 7. For every one that asketh receaveth Howe commeth it to passe then that the sonnes of Zebedee aske and receave not Wee woulde that thou shouldest doe for vs that that we desire Marke 10. The reason is given there by our Saviour Nescitis quid petatis You knowe not what you aske This is also the cause that Ionas receaveth not his asking he knoweth not what hee asketh You haue not because you aske not Iam. 4. that is one cause Yea but you aske and haue not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because you aske amisse both concerning the end to consume it on your lusts and touching the maÌ„ner because without faith and for the matter it it selfe because it is hurtfull vnto you And if you obserue it you shall espie a condition conveyed into the promise of Christ If you being evill giue good thinges to your children how much more shall your father in beaven giue good things to them that aske him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good thinges not such as may doe you hurt Another evangelist faith for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy or good Spirite Which is all in all able ready to rectifie your mindes order your affections set you to craue more holesome and profitable giftes For if vvee aske the contrary except when the Lorde is pleased to lay a curse vpon our praiers though wee call never so loude and impatientlye in his eares Vsque quó domine clamabo non exauâ—ies O Lorde hovve longe shall I cry vnto thee and thou wilt not heare me he answereth at least by his silence and deniall even as long as a man in a burning ague shall say to his Phisitian vsque quó how longe shall I cry for colde water I burne I am vexed I am tormented I am almost out of breath and hee answereth againe Non misereor modo I cannot yet pittye thee Such mercy were cruelty and thine owne will and wishe is daungerously bent against thee This is the cause to conclude that Ionas his suite speedeth not Ionas thinketh it better to die It is onely better in seeming as a distasted palate is soonest pleased with the worst meate God thinketh the contrary Naye Ionas thinketh God knoweth that hee dieth indeede if he die out of charity and that if hee shoulde giue his bodie to the fire or againe to the water or a thousand deathes more without loue it could not profite him Therefore hee is not suffered to dye when he would but by another mercy of God not inferiour to that in his former deliverye is reserved to an other repentance and to more peaceable dayes Saint Augustine vpon the wordes of the Evangelist If thou wilt enter into life keepe the commaundementes where hee proveth that there is no true life but that which is blessed nor blessed but that which is eternall noteth the manner of men to be in their miseries to call for death rather
not in Princes even for this very cause because they are Princes and in least safetye themselues O happye governours sayeth one if they knevve their miseries more vnhappye if they knovve them not Tam ille timere cogitat quà m timeri it vvas Cyprians iudgement of one in governmente that hee hath as greate cause to feare as to bee feared The authoritye or preheminence of Princes amongst menne is great if the kinge saie kill they kill if spare they spare and but that it is the ordinaunce of GOD a thinge vvhich his ovvne righte hande hath planted not possible to stande for they maie all saye It is thou that subduest my people vnder mee and their promotion commeth neither from the East nor from the VVest nor from the suffrages of the people nor from the line of their auncient progenitours nor from the conquest of their swordes but from the Lord of hoastes GOD telleth Cyrus Esay the fiue and fortieth his servant his anointed to vvhome hee had opened the dores of the kingdome and whose hande hee helde I haue called thee by thy name and surnamed thee though thou hast not knowne mee I finde it noted vpon that place that his name was Spaco before which by the testimony of Herodotus and Iustine in the language of the Medes signifieth a dogge but God chandged that name and called him Coresch or Cirus which in the Persian language soundeth a Lorde Iob in his ovvne person describeth the state of Princes and rulers That vvhen he vvente out of the gate to the seate of iudgemente the young men sawe him and hid themselves the aged arose and stoode vp the princes stayed their talke and laide their handes vpon their mouthes vvhen the eare hearde him it blessed him and when the eie sawe him it gaue witnesse vnto him after his wordes they replied not and his talke dropped vpon them and they waited for him as for the raine neither did they suffer the light of his countenance to fall to the ground This is the reason that men are so willing to seeke the face of the ruler for being in the highest places they are able to gratifie their followers vvith highest pleasures They that haue power are called benefactours Luke 22. Elizaeus asked the woman of Shunem 2. Kings 4. in whose house he had lodged what he might do for her is there any thing for thee to bee spoken for to the king or to the capitaine of the host as the greatest remuneration that his heart could then thinke vpon Now as their port and presence is very glorious vpon the earth so neither is it permanent and vvhilst it hath beeing it is dailie assaulted both with domesticall and forreigne daungers He that created great lightes a greater to rule the day and a lesse the night he hath also created great rulers on the earth some to be Emperours some kings some subordinate governours some in Continents some in Ilands some in provinces c. And as he shall chandge the glory of the former that the sunne shall bee darkened and lose his shining and the moone shall bee turned into bloude so hee shall staine the beauty of the latter and lay their honour in the dust and those that haue beene clothed in purple maie happe to embrace the dunghill Hee saith in the Psalme I haue saide that yee are Gods and the children of the most High but yee shall die like men and fâ—ll like the rest of the princes It is a prerogatiue that God hath to call thinges that are not as if they were but if they themselues shall take vpon them to bee Gods vvhen they are but men the Lord will quickely abase them Zenacharib is in his ruffe for a time vvhere is the King of Hâ—math and the King of Arpad Kings which he had destroyed and haue the Gods of the nations delivered their clients and oratours out of my handes and Hezechias let not thy God deceaue thee prowde challendges But a man might soone haue asked him where is the King of Assur and hath Nisroch the God of Assyria delivered Zenacharib himselfe out of the handes of God and Zenacharib let not thy God deceaue thee nay take heede that thine owne sonnes deceaue thee not thy bowelles thy flesh and bones shall murther thee vvhere thou art most devoute Herod is content at the first to admit the perswasion of the people the â—oice of God not of man but as hee receaved his glory and pride in a theatre so his shame and downefall in a theatre the people showted not so fast in his eares but another people sent from God gnaweth as fast within his bowelles and maketh him alter the stile of his oration I that but lately vvas called a God and thought to be immortall by you am now going to my death But take them in their happiest and fortunatest courses both kings and kingdomes as they haue their beginnings and their full strength so they haue their climacterical dangerous years as he spake of France so also their periodes and determinations And these are the lottes they must all dravve in their courses as I haue found them recited regnabo regno regnavi sum sine regno I shall reigne I doe reigne I haue reigned I haue nowe done reigning Surely those that are good princes indeede whose thrones are established with mercy iudgemeÌ„t they haue neede daily hourely to be commended vnto God Good lucke haue yee with your honour vvee wish you prosperity O Lord giue thy iudgementes vnto the King and thy righteousnesse vnto the Kings son send them helpe from thy sanctuary and strengthen them out of Sion for their honour is dearely bought they drinke worme-wood in a cup of gold they lie in a bed of Ivory trimmed with carpets of Egypt but over their heads hangeth a naked sworde the point down ward by a small horse-haire threatning their continual slaughter They might al pronounce but that they are strengthned with the arme of God of their honourablest robe and ensigne of their maiesty O nobilem magis quà m foelicem pannum O rather noble than happy garment if men did throughly know how many disquietments daungers and miseries it is replenished with if it lay vpon the ground before their face they would hardly take it vp That which seemeth high to others is steepe and headlong to them Isboseth never wanteth a maÌ„ in his owne campe nor Elah a servant in his owne house nor David a sonne from his owne loines besides Doegs and Shemeis and Achitophels wicked counsailours blasphemous railers traiterous spies to doe them mischiefe To conclude therefore our duety to princes is not confidence and faith in them but faithfulnesse and obedience towards them Giue vnto Caesar that which is Caesars giue him tribute custome honour feare serue him with your fieldes and vineyardes for his maintenance with your liues and the liues of your sonnes for his defence pray
soule and vvith all her mighte c. whom neither the curses of Popes nor the banding of the Princes of the earth crying a confederarcie a confedeacie against her nor practises vvithout her realme nor rebellions within nor the dissoialtie of male-contented subiectes nor trecherie vvithin her Courte and almost in her bosome did ever affright at least not shake from her first loue as they haue done other princes and cause to deale vnfaithfullye vvith the covenants of God let all the people of the earth so far as the fame of her constancy might be blowne vvitnesse with me Now there are also some differences heaping more honour and favour vpon the head of our Soveraigne Lady than befell Iosias For albeit Iosias began to raigne sooner yet shee hath longer continued And where Iosias raigned but 31. yeares shee hath accomplished the full number of 37. within few moneths of her fathers time And whereas Iosias but in the eighthy eare of his raigne began to seeke the God of his father David in the twelfth to purdge Ierusalem and in the eightenth to repare the house of the Lord this chosen handmaid of the most High â—ith the first beginning of her kingdome began to set vp the kingdome of God and so incontinently proceeded to a full reformation Lastly Iosias was slaine in battaile for not hearkening to the words of the Lorde out of the mouth of Necho the king of Egypt But long and long may it be before Her eies wax dimme in her head 〈◊〉 her naturall force bee abated And when shee is gathered to her fathers the burthen and woe whereof if the will of God bee fall vpon an other age let her goe to rest with greater tokens of his favour than ever to haue fallen into the hands of the king of Spaine or any the like enimy as Iosias fell into the handes of the king of Egypt But vvhen that daie shall come vvhich God hath decreed and nature his faithfull minister written downe in her booke iustly to obserue then to go backe againe to an other member of comparison as Iosias vvas mourned for by all Iudah and Ierusalem and Ieremy mourned for Iosias and all singing men and singing women mourned for Iosias in their lamentations to this daie and made the same lamentations an ordinance in Israell and they vvere also written in their lamentations and became a common worde amongest them for whensoever afterwardes there was taken vp any greate lamentation it was sampled and matched with that of Hadadrimmon in the fielde of Megiddo so looke for mourning from all the endes of our land complaining in the streetes of every cittie and crying in the chambers of every house alas for the day of the Lord it is come it is come then shall the kindred of the house of David and their vviues mourne aparte by themselues The kindred of the houses of Nathan and Levi and their wiues apart by themselues Then shal al the orders and companies of this Realme from the honorable counsailour to him that draweth water to the campe from the man of gray haires to the young childe that knovveth but the righte hand from the left plentifully water their cheekes and giue as iust an occasion of Chronicles and Proverbes to future times as the mourning for Iosias For to fold vp all other comparisons in one and to draw them home to my text not only betwixt her Iosias but other her noble progenitours and Lords of this Island Like vnto her was there no King or Queene before her And those that shall write heereafter in the generations to come shall bee able as iustly to supply the other part Neither arose there after her any that was like vnto her And I verily perswade my selfe that as the Lord was angry with Iudah and Ierusalem and threatned to bring evill vpon them yet differred to execute that iudgement in the daies of Iosias with promise of a peaceable buriall and that his eies shoulde not see that evill so he spareth our country for his anointed sake and reserveth his iust and determinate plagues against vs to the daies of some of her successours and vvhen he hath shut vp her eies in peace then will begin to open our iudgements I vvill not put you in feare with the fatall periode of kingdomes vvhich many both Philosophers and Divines more than imagine conceaving by reason that as in the bodies of men and other living creatures so these politicke bodies of Monarchies Empires kingdomes and other states there is a beginning and a strong age a declination and full point and by many experiments bearing themselues in hand that their alterations haue commonly fallen out not much over or vnder 500. yeares From the erecting of the kingdome of Israell vnder the hand of Saul to their going into Babylon they saie were foure hundreth and nineteene yeares The Consuls of Rome continued 462. the Monarchy flourished 454. Constantinople vvas the seate of the Roman Emperour 489. La Noue vvhen he wrote his military and politicke discourses observed the like number of time in their kingdome of France from the daies of Hugh Capetz The stay of the Saxons in England is esteemed there abouts And since the time of the Norman conquest the seventy and seven weeks of Daniell that is 70. times 7. yeares are fulfilled and God hath added therevnto as the fifteene yeares of Ezechias and as the surplusage of his loue onely the happy raigne of our liege Lady and Mistresse that now ruleth But as the Apostle spake in his Revelation Heere is wisedome If any man may haue wisedome enough let him accompte the number of kingdomes in this sorte For it may bee the number of God himselfe and hee hath reserved it to his owne knowledge But in open and simple tearmes I will shew you what the periods and stoppes of kingdomes are Propter peccata populi erunt multi principes For the sinnes of the people the prince shall often bee chandged and in likelyhoode the people it selfe for the same cause The Lord hath tied himselfe no farther to the kinges sonnes and seede after him than with this reasonable and dutifull condition if they shall keepe my testimonies And he often threatned his people if they provoked him vvith straunge Gods to provoke them againe vvith a strange people and to driue them out of the good lande vvhither hee sent them to dwell as hee had driven out others All those remooues and chandges that wee reade of in the booke of God and in other histories the emptying of the land of Canaan from her naturall inhabitantes deposing of one state and setting vp an other deviding the tribes raising kingdome against kingdome the vntimely deathes deprivations of princes the disinheriting and displacing of the eighte line leading into captivity from country to country as it were povvring from vessell to vessel sometimes no king at all sometimes many sometimes wicked sometimes a babe sometimes a stranger
Christ the precepts and ordinaunces of his law his mysteries of faith haue beene often preached often heard yet never wearied never satisfied those that hungered and thirsted after his saving health I goe backe to my purpose Ionas you heare praied This is the life of the soule which before I spake of when being perplexed with such griefe of heart as neither wine according to the advise of Salomon nor stronge drinke could bring ease vnto her toÌ„gue cleaving to the roofe of her mouth and her spirite melting like waxe in the middest of her bowels when it is day calling for the night againe and when it is night saying to her selfe when shall it be morning finding no comforte at allâ— either in light or darkenesse kinsfolkes or friendes pleasures or riches and wishing as often as shee openeth her lippes and draweth in her breath vnto her if God were so hasty to heare those wishes Oh that thou wouldest hide me in the graue and keepe me secret vntill thy wrath were past yet then shee taketh vnto her the wings of a doue the motion and agility I meane of the spirite of God shee flieth by the strength of her praiers into the bosome of Gods mercies and there is at rest Is any afflicted amongest you Let him pray Afflicted or not afflicted vnder correction of apostolique iudgement let him pray For what shall he else doe Shall he follow the vvaies of the wicked which the prophet describeth the wicked is so prowde that hee seeketh not after God hee saith evermore in his heart there is no God hee boasteth of his owne heartes desires he blesseth himselfe and contemneth the Lorde the iudgementes of God are high aboue his sight therefore hee snuffeth at his enimies and saith to himselfe I shall never be mooved nor come in daunger I can name you a man that in his prosperity said even as they did I shall never be moved thou Lorde of thy goodnesse hast made my hill so strong But see the change Thou diddest but hide thy face and I was troubled Then cried I vnto Lorde and prayed vnto my God saying what profite is there in my bloud c. Or shall hee vvith those vnrighteous priests in Malachie vse bigge wordes against the LORDE It is in vaine that I haue served him and what profite is it that I haue kepte his commaundementes and vvalked in humility before him O the counsell of the vvicked bee farre from mee saith Iob their candell shall often bee put out and the sorrowe of the fathers shal bee laide vp for their children and they shall even drinke the wrath of the Almighty And all such as feare the Lord speake otherwise every one to his neighbour and the Lorde harkeneth and heareth it and a booke of remembrance is written for them that feare him and thinke vpon his name Or shall he on the other side when his sorrowes are multiplied vpon him saie as it is in the Psalme vvho will shew mee any good thing Let him aunswere the distrust of his minde in the nexte woordes Lorde lifte thou vp the lighte of thy countenaunce vpon mee Thou shalt put more ioy thereby into mine hearte than the plentifullest enâ—rease of corne wine and oile can bring to others Or lastly what shall hee doe shall hee adde griefe vnto griefe and welcome his woes vnto him shal he drinke downe pensiuenesse as Behemoth drinketh downe Iordan into his mouth shall hee bury himselfe aliue and drowne his soule in a gulfe of desperation shall hee liue the life of Cain or die the death of Iudas shall hee spend his wretched time in bannings and execrations cursing the night that kept counsaile to his conception cursing the day that brought tidings of his bringing forth cursing the earth that beareth him the aire that inspireth him the light that shineth vpon him shall hee curse God and die or perhappes curse God and not die or shall he keepe his anguish to himselfe let his heart burst like newe bottelles that are full of wine for want of venting or shall hee howle and yell into the aire like the wolues in the wildernesse and as the maner of the heathen is not knowing where or how to make their mone feeling a wounde but not knowing how to cure it or what shall hee doe when he findeth himselfe in misery his waies hedged vp with thornes that heÌ„ cannot stirre to deliver himselfe there-hence what shoulde he doe but pray Bernard vnder a fiction proposeth a table well worthy our beholding therein the Kinges of Babylon and Ierusalem signifying the state of the world and the church alwaies warring togither In which encounter at length it fell out that one of the souldiours of Ierusalem was fled to the castell of Iustice. Siege laide to the castell and a multitude of enimies intrencht round about it Feare gaue over all hope but prudence ministred her comfort Dost thou not knowe saith shee that our king is the king of glorie the Lorde stronge and mighty even the Lord mightie in battell let vs therefore dispatch a messenger that may informe him of our necessities Feare replyeth but who is able to breake thorough Darknes is vpon the face of the earth and our wals are begirte with a watchfull troupe of armed men we vtterlie vnexperte of the waie into so farre a country where vpon Iustice is consulted Be of good cheare saith Iustice I haue a messenger of especiall trust well knowne to the king and his courte Praier by name who knoweth to addresse her selfe by waies vnknowne in the stillest silence of the night till shee commeth to the secrets and chamber of the king him selfe Forthwith she goeth and finding the gates shut knocketh amaine Open yee gates of righteousnes and be ye opened ye everlasting dores that I may come in and tell the kinge of Ierusalem how our case standeth Doubtlesse the trustiest and efectuallest messenger we haue to send is Praier If we send vp merits the stars in heaven wil disdeine it that we which dwell at the footestoole of God dare to presume so far when the purest creatures in heaven are impure in his sight If we send vp feare and distrustfulnes the length of the waie will tire them out They are as heavy and lumpish as gaddes of iron they will sinke to the ground before they come halfe way to the throne of salvation If wee send vp blasphemies and curses all the creatures betwixt heaven and earth will band themselues against vs. The sun and the moone will raine downe bloud the fire hote burning coales the aire thunderboltes vpon our heades Praier I say againe is the surest embassadour which neither the tediousnesse of the way nor difficulties of the passage can hinder from her Purpose quicke of speede faithfull for trustinesse happie for successe able to mounte aboue the eagles of the skie into the heaven of heavens and as a chariote of fire bearing vs aloft into the
and the beautifull flowre of the roote of Iesse though withered and defaced for a while in his passion hath so reflourished by raysing him selfe that in him is the blooming and springing of all that loue his name This is that which Paul in his aunswere before Agrippa called the hope of the fathers and this I may as properly tearme The faith and patience of the Saintes For as in every action the vertue that mooveth the agent to vndertake it is the hope of good to come for hee that soweth soweth to reape and hee that fighteth fighteth to get the victory so take away the hope of resurrection and all the conscience or care of godlinesse will fall to the grounde Gregorie vpon these wordes of the last of Sainâ— Matthew But some doubted VVherevpon hee else-where â—oteth that it was the especiall providence of God that Thomas shoulde bee away and afterwardes come and heare heare and doubte doubte and handle handle and beleeue that so hee might become a witnesse of the true resurrection and that it was not so much a touch of infirmitye in them as a confiâ—mation to vs who by that meanes haue the resurrection prooved by so many the more argumentes there are many saith hee who considering the departure of the spirit from the flesh the goinge of that flesh into rottennesse that rottennesse into dust that dust into the elementes thereof so small that the eie of man cannot perceiue them denie and despaire of the resurrection and thinke it vnpossible that ever the withered bones shoulde be cloathed with flesh and waxe greene againe Tertullian frameth their obiections more at large Can that body ever bee sounde againe that hath beene corrupted whole that hath beene maymed full that hath beene emptied or haue any being at all that hath beene altogither turned into nothing Or shall the fire and water the bowels of wilde beastes gordges of birdes entralles of fishes yea the very throate that belongeth to the times themselues ever bee able to restore and redeliver it to the former services thereof Heerevpon they inferred vvho had no longinge after life nor desire to see good dayes let vs eate and drinke for to morrowe vvee shall die that is they will not die before to morrowe but in drunkennes and excesse they will bury themselues to day And liue whilest thou mayest liue And it is better to be a living dogge then a deade lion And there is nothing after death no not death 〈◊〉 selfe Who if they helde not saith Gregorie the faith of the resurrection by submitting themselues to the worde of God surelie they shoulde haue helde it vpon the verdite of reason For what doth the worlde daylie in the elementes and creatures thereof but imitate our resurrection VVe see by degrees of time the withering and falling of the leaues from the trees the intermission of their fruites c. And beholde vpon the suddaine as it vvere from a drye and deade tree by a kinde of resurrection the leaues breake foorth againe the fruites waxe bigge and ripe and the whole tree is apparrailed with a fresh beauty Consider wee the little seede whereout the tree ariseth and let vs comprehend if wee can in that small-nesse of seede howe so mighty a tree and where it was couched Where was the wood the barke the glorie of the leaues the plenty of the fruit when we first sowed it when wee threw it into the grounde was any of these apparant what marvaile is it then if of the thinnest dust resolved into the first elementes and remooved from the apprehension of our eies God at his pleasure reforme a man when from the smallest seedes he is able to produce so huge trees The Apostle vseth this similitude of the seed and the body that springeth from it Thou foole that which thou sowest is not quickened except it die And that which thou sowest thou sowest not that body that shall bee but the naked and simple seede whereof the blade and the eare with the rest of the burthen and encrease ariseth And Tertullian much wondreth that the earth is so kinde vnto vs to returne our corne with such aboundance of a deceaver shee becommeth a preserver And before shee preserveth shee first destroieth First by iniurie then by vsurie First by losse then by gaine This is the manner of her dealing He addeth to giue more light even from the starre of nature the revolutions of winters sommers autumnes springes as it vvere so many deathes and so many resurrections the dying of the day dayly into night and vprising to the worlde againe as freshly be-decked with honour and bravery as if it had never died So true it is vvhich Arnobius wrote against the Gentiles Beholde howe the whole creature doth write a commentary to giue vs comfort in this pointe If wee shall shewe this booke to the Atheistes and Epicures of these daies and bid them reade therein the resurrection of the flesh liuely discoursed and they answere vs againe either that they cannot reade it because the booke is sealed and not plaine vnto them or will not because their heartes are seared I say no more but this at Paul of the hiding of the Gospell to the like nighte-birdes I am sure they are seared and sealed to them that perish So let them rest their bodies rotting in the grounde as the seede vnder the clods which God blesseth not the graue shutting her mouth and destruction closing her iawes vpon them and when others awake to singe themselues awaking to howling and everlasting lamentation For our owne partes wee rest assured in the authour and finisher of our faith that if the spirit of him who raised vp Ionas and Iesus from the dead dwell in vs hee that raised vp them shall also quicken our mortall bodies And as hee spake to the fish and it cast vp Ionas spake to the earth and it cast vp Iesus for vpon the trueth of his fathers word did his flesh rest in hope so the time shall come when all â—hat are in the graues shall heare the voice of the sonne of God vvhen hee shall speake to the earth giue and to the sea restore my sonnes and daughters to all the creatures in the vvorlde keepe not backe mine inheritance and finally to the prisoners of hope lodging a while in the chambers of the grounde Stande foorth and shew your selues And as Ionas was cast vp against the wil of the fish his bowels not able to hold him longer then the pleasure of God was and Christ returned to life with a songe of triumph in his mouth O graue where is thy conquest because it was vnpossible that he should be hoâ—den of it so when that howre commeth the earth shall disclose her bloud and shall no longer hide her slaine And the sea shall finde no rest till the drowned be brought forth nor any creature of the world be able to steale one bone that hath bin
committed vnto it but all kindes of deathes shal be swallowed vp into a general victory and in his name that hath wonne the field for vs we shall ioifully sing thankes be vnto God that hath given vs victory through our Lord Iesus Christ. And as Ionas was cast vp vpon the drie ground the land of the living where he might walke and breath and repose himselfe without danger of miscarying and Christ restored to life and immortality and exalted to a glorious estate at his fathers right hand so the Lord shall also shew vs the pathes of life fill vs with the ioy of his countenaunce for evermore Our corruptible shall put on incorruption our mortall immortality we shal liue with the lambe that was slaine in eternal glory Other shal rise to shame perpetual coÌ„tempt Dan. 12. And to the resurrectioÌ„ of coÌ„demnatioÌ„ Ioh. 5. Sadduâ—es Saturnians Basilidians Epicures Atheists which haue trodden this precious pearle of doctrine vnder their swinish feet haue not beleeved that they might be saved but we to the leÌ„gth of daies in the hands of God to the sight of his holy face which is most blessed blessednes Other particulars of stature age the like we cease to enquire of because God hath forborn to deliver them We will not loose that by our curiosity which Christ hath bought with his bloud and is gone to possesse in the body of his flesh that we may also possesse it I am sure there shal be al wel for else it shoulde not bee There shall bee a drie grounde for this valley of teares and sea of miseries A lande of the living for this desert of the dead A commodious and setled habitation for this tossing to and fro There shall be no monsters of land or sea to make vs afraid any more no sorrow to disquiet no sicknesse to distemper no death to dissolve vs no sin to obiect vs to the wrath of God and to bring vs in danger of loosing his grace THE XXXI LECTVRE Chap. 3. ver 2. And the worde of the Lorde came vnto Ionas the seconde time saying Arise goe vnto Niniveh that great citie c. THe summe of the whole prophecie and of every part therein I have often told you is in variety of examples the mercy of God towards his poore creatures The boundes whereof if any desire to learne how large they are let him coÌ„sider that in this present history it is exhibited both to Iewes GeÌ„tiles an example of the former was Ionas of the later the Mariners the Ninivites both to prophets and others of meaner and mechanicall callings both to Prince and people aged and infantes men and beastes that no man may thinke either himselfe or his seed or any the silliest worme that moveth vpon the earth excluded therehence Paul in his first to Timothy glorieth in the mercie of Iesus Christ which he had shewed vpon him to the ensample of such as shoulde beleeve in time to come But heere are fowre examples at once and as it were fowre gospels preaching to every countrey and language age and condition and sexe the hope of better thinges Blessed be the Lord God which hath written a whole booke of remembrances and filled it with argumentes to so good a purpose This third chapter which by the wil of God we are entred vpon treateth in generall of the mercy of God towards Niniveh and sheadeth it selfe orderly into foure parts 1. The calling or commission of Ionas renued 2. The perfourmance of his message 3. The repentance of Niniveh 4. Their delivery Ionas is called and put in charge againe in the two former verses Wherein besides the authour and other particulars heretofore extracted from the same words we will rest our selues especially vpon these three points 1. The repitition of his warraÌ„t The word of the Lord came the second time 2. Whither he is vvilled to goe To Niniveh 3. What he is to doe there 1. touching the matter he must preach the preaching that God shall bid them 2. touching the manner he must doe it by proclamation And the word of the Lord came vnto Ionas the second time saying Arise go vnto Niniveh that great cittie Ionas being become a new man after his baptisme regeneration in the water of the sea receiveth a new commission his former being forfeited by disobedience First it is not lawfull we know for any man to take that honour vnto him without calling nor to set himselfe vpon a candlesticke who hath no power to burne vnlesse God kindle him I haue not thrust in my selfe for a pastour after thee neither haue I desired the day of miserie Then because Ionas had disanulled his first commission it stood as voide vnto him and of none effect till it was repeated the second time Peter denying his maister three times and not lesse then loosing thereby his legatine Apostolicke authority repaireth his broken credit by three confessions and is newly invested into his former office If I fall now and then into the same points which I haue already handled in the first chapter you may easily pardoÌ„ me For first the words are the same or not much altered happily as the first commission of Ionas took shipwracke in the Syriacke sea so the first notes I gaue are perished in your memories and therefore there may be neede or repetition of such doctrines no lesse than of his charge There is no materiall difference betvveene the tvvo verses vvherein the mandate is given vnto him but in the addition of one particle The second time Which carrieth a double force first of propension in the nature of a man to fall away from God vnlesse it be daily and continually renued The Apostle was faine to travaile in birth and to doe it againe with his little children the Galathians till Christ were formed in them for as the ripening and perfiting of a childe in his mothers wombe asketh the time of nine moneths at least so the breeding of Christ in the consciences of men and begetting or preserving of children to God cannot be done without often and carefull endevour bestowed therein Secondly of the mercifull clememcie of God towardes Ionas in restoring him to his former dignity For he not onely gaue him his life vvhich vvas despaired but the honour and place of a prophet He might haue lived still and seene long life and many daies a straunger to his owne home an alien to his mothers sonnes an exile from the Israelites a by-worde of reproach for leesing his wonted preheminence and as they wondered when they heard that Saul prophecied What is Saul become one of the prophets so it might have given as iust a cause of admiration that Ionas was become none of the prophetes But Ionas abideth a prophet still and is as highly credited as if hee had not broken his former faith I knovve the patience of GOD is verie abundante Hee is mercifull and