he haue not some affliction layd vpon him to keepe him vnder he will forget himselfe and be ready to spurne against his maker which makes S. Augustine so violently to cry out Hic vre domine hic seca punish me here O Lord in this life and so in the life to come I shall be sure thou wilt forgiue me Be it then a losse of our goods which we suffer here why sayes Saint Ambrose Deus nos dispensatores reliquit non haredes God sayes he he makes vs his stewards here not his heires hee may call for an account particularly of euery one of vs whensoeuer it pleaseth him either now at this instant or else at any other time when it shall seeme better vnto his maiesty and God grant that we may all be ready to giue vp a iust and a true account vnto him This same dropsie and thirst after riches which the world hath gottē is not naturall but a corruption of our nature Nescit natura diuites quae omnes ex aequo pauperes generat sayes S. Ambrose Nature sayes he doth acknowledge no rich man who of equal condition hath made all poore for naturally one is prouided of no more then is another but all of vs as we came into the world so we shal go againe and how we came and must goe holy Iob doth declare Iob. 1.21 Naked came we out of our mothers wombe Iob. 1.21 and naked must we return againe the Lord giueth and the Lord taketh away and blessed for all bee the Name of the Lord. Man for a time may haue the vse of Gods good creatures heere some more some lesse as it pleaseth him but none not the least of them shall he be able to carry away with him when hee shal depart this present life It is re-por-ted of the mighty Saradine the Prince and gouernor of eleuen Nations that when he felt death begin to approach he commanded his winding sheete to be spread in his Campe with this Proclamation Heere is all of all the riches that great Saradine shall carry away with him And yet if he had cast his cards right he should haue found he should not haue had that for that should carry him away not hee that and therefore in vaine was that Proclamation But yet in this affliction of goods it is not the vsuall wont of Almighty God when he calles men to account to bereaue them of all that they haue and leaue them iust nothing and so depart from them hee will leaue them his grace at the least to appease quiet their soules within them but yet he will restore them temporall goods to when he shall see good as we may read in the story of Iob hee tooke much from that holy man hundreds of Oxen Iob. 1.3 thousands of Camels Iob. 1. but yet hee tooke not so much from him though but that he returned him twice as much againe Iob. 42.10 Iob. 42. Whereupon sayth Saint Origen Vide quid est amittere aliquid pro Deo hoc est multiplicata recipere tibi See saies hee what it is to loose any thing for the Lords sake it is to receiue it augmented and multiplyed againe into our bosomes and we know all what our Sauiours promise in this kinde is in the tenth of Marke There is none sayes hee that hath left house or brethren Mark 10.30 or sisters or father or mother or wife or children or lands for my name sake and the Gospels but he shall receiue an hundred fold now in this time houses and brethren and sisters and mothers and children and lands I but how shall he receiue all this the next words following shall make all plaine cum persecutione with persecution and trouble he shall receiue them all to teach him not to set his minde too much vpon them but to expect his reward indeed in a better life the iife come Be it againe a sicknesse of the body or a griefe sorrow of the mind which we do sustaine Certamen est non faenitia sayes Seneca the Phylosopher it is but a tryall of our patience no outragious tyranny and the more we shall be exercised in this kinde the more able we shall be to endure the misery of it and withall it is an argument of his loue and kindnesse vnto vs so the Apostle telles vs Heb. 12. Heb. 12.7 Whom the Lord loueth he chastiseth saith he and scourgeth euery sonne that hee receiueth wee are not without fault we know that we should deserue no correction and he againe when hee striketh vs he doth it not out of any hatred vnto vs for as S. Cyprian speakes hee doth it for no other end purpose but onely to amend vs and what is his intent in amending vs but eternally to saue vs then what great hurt is there in whatsoeuer he doth vnto vs Should hee intend our destruction why he might if it pleased him once for all take revenge vpon vs for all our offences with the breath of his nostrilles he might consume vs quite for what are we but Crickets and Grasse-hoppers in comparison of him and so might quickly confound all the strength wee haue but God hee delighteth more in mercy to bee pittifull then in iustice to take revenge vpon mankinde Misericordia supra omnia opera mannum ipsius his mercy is ouer all his workes and God in his fury does not forget his mercy but in it remembers to be pittifull euen vnto his enemies He meant to plague the Egyptians when hee shewed his power so strange amongst them yet the very choyce of his weapons did shew his loue kindnesse vnto them he might haue brought vpon them an Army of Beares Wolues Tygers or Lyons Beasts that know no mercy but liue altogether vpon the spoyle but hee refused them all and a more milde reuenge he would make to serue his turne a poore Caterpiller and a weake Grasse-hopper shall bee the scourge of his mighty power And if hee then deale so kindly with his enemies yea euen with those where yet he purposes to get himselfe a name as hee himselfe professes vnto Moses Exod. 14. then surely Exod. 14.4 hee will be much more kinde and mercifull vnto his owne children such as he professes himselfe to haue a care ouer A milde rod indeed shall serue his turne amongst them the rod of the roote of Iesse Num. 17.10 which flowred amōgst the other rods that so the sweetnes of the flowre might mitigate the seueritie and sharpnesse of the rod a lingring ague or a pining consumption shall bring vs home gently vnto our father Be it persecution vnto death why vnto Salomons throne there is purpureus ascensus Cant. 3. there is a purple ascent Cant. 3.10 and all is still vnto the beauty and perfection of the Church The perfectest beauty wee all know it is the perfectest mixture of red and white in the former part the sicknesse of the body there was whitenesse as
OVR SAVIOVRS IOVRNEY TO the Gadarens OR The loue of Christ vnto Man Written by I. IONES Bachelour in Diuinity and Parson of S. Nicholas Acons London PSAL. 8.4 Lord what is man that thou art so mindfull of him or the sonne of man that thou so visitest him LONDON Printed by Nicholas Okes for Henry Bel and are to bee sold at his Shop hard without Bishops-gate 1615. TO THE WORSHIPFVLL THE TWO EQVALL SISTERS Mris R. Io. and Mris I. Vass Iohn Iones their sonne wisheth increase of grace in this world and eternall saluation in the world to come MOST deere and louing Mothers the Preachers note in the 12 of his Ecclesiastes and the 12 verse against the scribling Age wherein we liue That there is no end of making of Bookes had once made me vow my life to obscuritie yet such you see hath been the efficacie of your intreaties that for your sakes that which I meant most priuate vnto my selfe I haue now cōmunicated to the world Your intreaties haue preuailed with me and at the last you haue what long you haue desired It is part of my prayers that now you haue it it may satisfie the least part of your expectations The aboundance of your loues I confesse at the first made you both to wish wel vnto me and the desire of seeing somewhat for your money hath made you more importunate vpon me but thus far I haue bene wary to my selfe though that imitating of the prodigall Gallants of these our times I haue taken vp of you good large summes and do pay you here againe with inke and paper this is the onely coine you are like to receiue of me for your manifold charges bestowed vpon me Accept it then I beseech you kindly and cast a look vpon it now and then so perhappes you may thinke at the last that though your sonne hath mis-spent much yet he hath not vtterly lost all his time It is yours now for I haue sealed deliuered it vp for your vses and sooner you should haue had it but that some mens fingers who haue delighted in theft by chance haue stolen Diuinitie from the Printer to make them good If they make that vse of it I am glad they haue it if to make vse of other mens labours they stole it from him this Copy will witnesse the worke is none of theirs and I would haue them know He seldome proues good that is growne old in theft and wickednesse But you to whom it doth belong take it and vse it as your owne and command me who doth desire to be imploied by you in all offices of loue and duty The God of loue who giues to all abundantly and vpbraideth none fill you both full of all spirituall blessings that as louingly you haue liued here and haue beene beloued so aboue when this life shal leaue you both you may liue with the fountaine of loue Amen London this 9th of March 1615. Your very louing and obedient sonne J. Iones TO THE WORSHIPFVL THE PARISHIONERS OF S. Nicholas Acons I. Iones wisheth all happinesse in this life and in the life to come WOrshipfull and beloued my parishioners hauing found out God-mothers for this infant of mine it remaines now that I intreate you all at once to play the God-fathers part for the naming of it And so much the rather I intreate you and hope you will be willing aboue others to performe this duty because you best of all others know the birth of it being conceiued and brought forth especially for your sakes the originall being Sermons which I preached here amongst you and you I hope somwhat haue profited by them The law prouides that where the childe is borne there be it neuer so base it should be kept and you must foster what is hatched amongst you Accept then kindly what is kindly meant towards you and continue to loue him whose prayer is for you all to loue one another Almightie God increase his loue towards you and cause you that as you are ioyned together in friendly neighbour-hood so you may be ioyned in heartie affection one vnto the other so that when this life shall haue end as you haue liued and loued together here so you may all ioyne with the rest of the heauenly quire in singing louely hymnes vnto the God of loue And in that confidence I take my leaue and commit you all to his protection who for his power is able and for his exceeding loue wil keepe you all in the bond of loue Farewell From my house in S. Nicholas lane this ninth of March 1615. Your very louing and kind Friend I. Iones CHRISTS LOVE TO MAN LVKE 8.22.23.24 22. Now it came to passe on a certaine day that he went into a ship with his Disciples and he sayd vnto them Let vs go ouer vnto the other side of the Lake and they lanched forth 23. But as they sailed hee fell asleepe and there came downe a storme of winde on the lake and they were filled with water were in ieopardy 24. And they came to him and awoke him saying Maister Maister we perish Then hee arose and rebuked the winde and the raging of the water and they ceased and there was a calme THese words beloued of the Euangelist now read vnto you containe in them the iourney of our Sauiour vnto the Gadarens and in the iourney a mighty miracle he went vnto the Gadarens an ignorant people the Epitome and Compendium of all mankinde men that were more inly touched with the losse of their hogges then with the sinnes of their soules the true picture of couetous man who so conformes himselfe vnto his wealth as that he accounts his life his soule his blisse his good tell him of his soule and the torments of hell he stands and stares you in the face and knowes not what your speech doth meane touch but his hogge and the whole Countrey of the Gadarens will suddenly be vp in Armes together against you yet thither he goes that so they themselues might be witnesses against themselues of their owne deserued and wilfull destruction But in this iourney there falles out a miracle a miracle I say both to the astonishment and the confirmation of his Disciples to the astonishment for they mutter amongst themselues what manner of man is this for he commandeth both the windes and the water and they obey him to their confirmatiō also that by confirming all his seuerall doctrines with sundry miracles they might beleeue that hee was the true and onely Messias that was sent into the world to be the saluation and rdemption of it So then in these words wee haue three parts to bee inquired into according vnto the three seuerall verses here euery verse hath his particular part The preparation for the iourney the manner of the iourney the miracle in the iourney 1 The preparation in the first verse 2 The manner in the next verse 3 The miracle in the last verse And euery part
winde and the raging of the water and they ceased and there was a calme Now are wee come to the euident demonstration of our Sauiours Diuinity In the former parts of the Text wee saw him as a meere naturall Man meeke and gentle not striuing for superiority or desirous to command Hee enters into a Ship with his Disciples and being entred laies himselfe downe for his rest and quiet Hee opens not his mouth either to controule his owne company or any other that were in the ship So was His whole life meeke and gentle in his birth saith S. Ber. Parua lans quia parui laus there was but litle praise because it was but the praise of a little One Esay 9.6 Vnto vs a child is born there his Maiesty is not extolled but yet his humility is aboue all we are able to speake to be commended Exceedingly to bee commended indeed of vs especially if wee shall consider Him as hee hath deserued of euery one of vs. For Him that S. Paul saw in his owne nature the knowledge and wisedome of God himselfe Him for our sakes the Prophet Dauid saw lessened below the Angels Him that Daniel saw sitting on the Throne and thousand thousands ministring before Him Him the Prophet Ieremy saw againe conuersing vpon earth with wretched man Him that Ezekiel saw the Lord of Hosts Him the Prophet Esay saw in shape like a Leaper meeke and humble and all for our benefite and therefore aboue all to bee commended of vs. And in this gentle fashion not being prouoked by vs who hath deserued so much good at our hands He comes neerest vnto his owne Diuine Nature and Essence For God in his owne Nature and Essence is milde and gentle and if he be not ouermuch prouoked will not break forth into rage and fury The Disciples that were of a fiery Spirit they were most vnlike and contrary to their Master for hee does not delight in sending downe hurtfull fires Hee is called the Day-star to inlighten 2. Pet. 1.19 Gâ—n 3.8 not the Dog-star to scorch and burn And God is said for to haue walked in the Coole of the day not in the Heate of the day and as it were also to haue fetched many turnes thereby to coole himselfe before he would call his aduersary to account And when he would speake vnto Eliah Hee shewed himselfe neither in the strong wind 2. Kings 19.12 nor in the earth-quake nor yet in the fire but in a small still voyce And all this to teach meÌ„ what their duty is to do to be kind and mercifull as their heauenly Father of Himselfe is merciful and so the Saints in former times haue professed of themselues Dauid sayes of himselfe that he was like vnto a weaned childe Iacob compares himselfe vnto a worme Our Sauiour his Disciples vnto little Children Saint Paul would haue his Corinthians meeke and gentle forgiuing each other as God for Christs sake had forgiuen them In a word as God himselfe forgiuing our iniquities and pardoning all our sinnes Hee hitherto was meeke and gentle but now Increpauit ventis He rebuked the wind and the raging of the waters c. He rebuked the wind Why the wind wee all know is a lawlesse creature and will not be kept vnder and so our Sauiour Christ speakes of it where he saith spiritus spirat vbi vult Ioh. 3.8 The winde bloweth where it listeth and who is hee that shall controule it True indeed who is he that can controule it if hee be but onely man but if the wind shall be ouer-bold and saucy with his Lord and Maker and exceed the bounds and limits that hee hath appointed it it shall haue his due checke as well as any other of his creatures He rebuked the winds But how did he rebuke them may some man aske What did he send his letters of defiance vnto the windes as Xerxes did when they crossed his intendments Or did he cause fetters and shackles to be cast into the water as the same Xerxes did and make it take the Bastinado when the angry Hellespont would not grant him passage for himselfe and Souldiers How did hee rebuke them Why how should hee rebuke them but by his Word For Hee that made the windes and sent them out by his Word by his Word also was able to countermand them when it pleased him The Heathen Poets fancied to themselues a God of the winds Aeolus who in a Caue kept them all together and as hee was either pleased or displeased with Mankinde so he let them out and called them in againe either for their profite or to wreake his anger and displeasure on them But Christ the onely true Aeolus does not let them out to range at their owne pleasure but when they are forth he rules them as he lists so the Prophet Dauid tels vs Ps 104. Who laieth the beames of his Chambers in the waters Psal 104.3 and maketh the Clouds his Chariot and walketh vpon the wings of the wind Both winds and waters then are at his command and as it pleaseth him he forces them forwards or keeps them backe for the benefite of his The company of the righteous they are Gods especiall care that hee lookes after so much the Poet doth reueale Cura Deûm dî sunt qui coluere colantur and therefore rather then they shall take any harme hee will bee present to worke a miracle for their reliefe he will rebuke both the winds and the waters make them calme al for their sakes To work miracles now adaies amongst vs though it may seeme strange vnto vs because it is a commanding of the creatures against the course of nature as to cause the wind to cease with a word to quiet the Seas onely with a becke be beyond humane conceipt yet with God for his Elect sake they are as Philo Iudâ— speakes but Iudicra meere toyes and trifles nay he will do greater matters then these for such as be his he will diuide the Sea for his seruants to goe through and drowne his enemies that follow after Hee will raine down bread and flesh from heauen for them in a time of dearth when the earth will not affoord it them Hee will bring water out of the hard Rocke when they shall be in a barren and dry ground where no water is Out of very stones to raise vp children vnto Abraham is easy and at hand with him to do And if any man shall aske mee the reason of these so great and miraculous workes of his I answere suddainely againe with S. August Bonitas gratia Dei the mercy and loue of God wherewith from all eternity hee hath loued his Elect hath prouoked him to doe them all Let vs then all as many as professe our selues to belong to him magnifie this great God for this extraordinary goodnesse of his and as we weare the badges of Christ Iesus on our foreheads so let vs faithfully adore him in our hearts and then though dangers threaten and stormes arise yet there shall appeare at the last a quiet calme a calme and quietnesse of conscience here and an eternall calme in the world to come The which quietnesse both here and there that we all may be partakers of Hee grant vs that here caused this calme to his Apostles Christ Iesus the righteous to whom with the Father and the holy Spirit three Persons and one Eternall Almighty and Euerliuing God be all Praise Honour and Glory this day and for euer Amen Errata PAg. 2. line 9. for good reade God p. 16 l. 24. mementate r. mementote p. 22. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 29. l. 20. quae r. qua l. ead quae r. qua p. 35. l. 3. fugero r. fugere p. ead l. 27. to r. two p. 36. l. 24. loather r. loathest p. 57. s 2. summum r. summam p. 59. l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 63. l. 2. iife r. life to p. 97. l. 26. whole r. whale FINIS