for why will yee die ô yee house of Israell Ezech. 33 1◠What should I say more beloved in Christ Jesus God is the same God vnto vs al as he was vnto them there is not one to be found in this great Congregation from the most auncient father to the youngest child but in some measure hath had experiēce of these things Every one hath felt in himself God to be a God of much mercy expectation For whē his Angell had offended he stayed not at all for him but threw him downe to hel Whē Adam had transgressed he deferred not his punishment but draue him straight way out of Paradise But if we examine our selues we shal finde that he waiteth for every one of vs indeede and forbeareth vs some ten yeares some twenty some to 30. some to 40. some to olde age some to dotage Yea hee spareth vs al because he is the lover of soules as the Wisemā cals him He is patiēt towards vs and would haue none to perish but al of vs to come to repentance 2. Pet. 3.9 Hee maketh as though hee saw not our sinnes because we should amend VVisd 11.20 He prolōgeth our daies although we doevil against him an hūdred times Eccles 8.12 Let vs then be ware beloved in the Lord that we abuse not the patiēce and long suffering of so good a God lest after so many sweet shewers of mercie pleasant calmes of cōfort hee powre downe vpon vs the bitter stormes and hote thunderbolts of his iudgement indignation And as the Prophet telleth Niniveh in this place Yet forty daies Niniveh shal be destroied So yet a little while if we will not repent and turne vnto him behold a final destruction and overthrow shal over take vs. And so frō my first observatiō the patience long suffering of God in that he did not presently destroit Niniveh but gaue it a good space to repēt Yet 40. daies I now come to the second note of my first general parte which was the iustice and iudgment of the lord denouncing destructiō against it if in the time allotted it did not amend and Nintveh shall be destroyed And Niniveh shal be destroied Our Prophet doth not come onely with a song of Gods mercy to Niniveh but also with a song of iudgment intimating that if they will not imbrace the one they shal vndoubtedly feele the other For albeit being a strāger to that place a man of another country kindred Niniveh large and spatious and full no doubt of many barbarous cruel people he might in some sort because hee was flesh and bloud be discouraged to deale so roundly plainely with them as to denounce so heavy a iudgment on thē for feare least they should haue killed him yet behold the courage audacity of a faithful Prophet He preferreth the discharge of his duty before the safety of his life and hauing receiued this message from the Lord he is not afraid although he were but one that a stranger to pronounce it in the midst of Niniveh yea peradventure before the king and nobles of Niniveh for so it is probable although it declare nolesse then Ninivehs over-throw destruction Out of whose bold and faithfull course of proceeding let mee by your Honorable Christian patience most deare blessed brethrē giue this one note to my brethren and fellow-laborers in the ministry that when they are to deliver their message from the Lord vnto his people out of these and the like places they be careful * A note for Ministers from Ionas his bouldnes by our Prophets example to lift vp their voices like trumpets bouldly to reproue sinne sinners to tell the house of Iacob his iniquities Israell his transgressions Let them not be terrified to declare Gods iudgmēts against the greatest let them not be a fraid of the faces of men for the Lord is vvith them Ier. 1.8 They must with Amos preach the death of Ieroboam and captiuity of Israel evē at Bethel in the kings chappel and in the kings court although with Amos they be banished for it Amos 7.12 They must with Michaiah prophecy the truth to Ahab although with him they be hated for it 1. Reg. 22.8 They must vvith Zachary tell the people of Israel that because they haue for saken the Lord the Lord also hath for saken them although by the commādement of the king with Zachary they be stoned for it 2. Chron. 24.21 They must with Iohn Baptist tell Herode that it is not lavvfull for him to have his brother Philips wife though with him they be beheaded for it Mat. 14.10 They must with Nathan tel David thou art the man 2. Sam. 12.7 They must with Eliah tel Ahab it is thou and thy fathers house that trouble Israell 1. Reg. 18.18 They must with Iehu tel Iehoshaphat that for his wickednes the wrath of the Lord is vpon him 2. Chron. 19.2 They must with the Prophet tel Amasiah the king of Iuda that for his sin God hath determined to destroye him 2. Chron. 25.16 They must with Azariah the priest tel Vzziah the king that for his trāsgression he shall haue none honour of the Lord. 2. Chron. 26.18 They must with Nehemiah rebuke the Princes and Rulers of Israel for laying such heavy burthens vpon their brethren Nehem. 5.7 Finally they must with Ionas in my text tel Niniveh yea glorious goodly Niniveh yea stout and stately Niniveh yea proud and populous Niniveh that for her sinnes it shall be quite defaced and overthrowen Thus must the Minister of God be bould to reproue sinne in the mightiest ones in the world with the spirit of courage and audacity beate downe whatsoever lifteth vp it selfe against God Ispeake not this beloued in Christ Iesus to condemne al kind of milde and gentle persuasiō and to vphold the botte and indiscreete reproovers of our time Indiscreete reproovers not allowed who are so fervent forward in denoūcing iudgment against the least offenders that with Iames and Iohn nothing wil contēt them but only fire frō heauē to consume them Luk. 9.54 They are the of spring of cursed Cham delighting in nothing so much as to vncover the nakednes of their fathers They are as Saint Bernard speaketh of such in his 78. Epistle nō correpteres sed corrosores not reproovers but gnawers Not vnlike the Cynicke Philosopher who for his impudent taunts against all was commonly called of all Convitiorum canis the dog of reproches For as those Indians headed like dogs in lieu of speech vse to barke as Pliny in his 7. lib. and 2. chap. writeth of thē so these in steed of speaking to their brethren after the manner of men vse to barke at them after the fashiō of dogs My speech doth not apologize or countenance any such either dogged and in discreete raylers or rude intemperate reproovers J rather aime at those in another extreame who are so farre
from being to forward in reproving of sinne that they dare not take in their mouths but that cold rehrehension of olde Ely vnto his sonns Do so no more my sons do no more so 1. Sam. 2.24 But as deceiptfull Embassadours either for feare of punishmēt or for hope of gaine they forbeare to deliver the Lords Embassage vnto his people Soothing them in their sins and flattering them in their sollies and furthering thē in their iniquities Those are our temporizing preachers our time seruing Prophets our trēcher Chaplaines who either to satisfy the lust of their humorous Lord or to delight the itching eares of their vaine auditors speake nothing but placētia court phrases sweet and pleasing words that sow pillowes vnder mens elbowes and build vp their sinnes as a wall and daub vp their filthy corruptions with the vntempered morter of palpable adulatiō Whom I may iustly brand with the same name as Crates the Thebane did those parasites of his time whō hee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because sitting at great mēs tables they were ready with that cunning dissēbler in the comody to say Ais aio negas nego Whatsoever they affirmed they would affirme the same and whatsoever they denyed they would bee as ready to deny though never so vntruly right so beloved I am afraid our church hath to many such fawning and flattering Ministers who sitting at noble mēs tables if happely they be thervnto admitted for feare of displeasing will say as they say although their owne conscience I doubt not many times tels them they haue said amisse Speaking good of evill and evil of good putting darkenesse for light and light for darkenesse bitter for sweet and sweet for sower to vse the words of the Prophet Esa 5.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Making marchandise of the vvord of God as the Apostle speaketh 2. Cor. 2. vlt. and selling the cause of the Lord for a meales meat or as the Prophet tels vs for handfulls of barly and peeces of bread Ezech. 13.19 J cānot more fitly resemble such false Prophets to any then to that flattering and dissembling Priest of Iuppiter who whē Alexander the great as Plutarch in his life testifieth came to the oracle saluted him by the name of Iuppiters sonne all to get some great present large-reward frō him so they to procure the sooner vnto themselues some promotion Ecclesiastical wil make the Alexanders of the world beleeue that they are Demy Gods or at the lestwise a degree aboue the natural conditiō of the sonnes of men They are fit chaplaines for such radies as the mother of Cyrus was who as Plutarch reporteth cōmanded that whosoever spake to the king he should vse soft silken words for surely in their preaching and reaching before such great ons of the world they vse noe other but such soft phrases silken speeches as shal befit their humours And as the natural bistorian in his 2. lib. 41. ca. of his history reporteth of the hearb called Heliotropium that it regardeth looketh towards the sunne ever as hee goeth turning with him at all howers yea even also when he is shadowed vnder a cloude so doe they in the whole course of their ministery regard consider their Lords and Ladies humours and thervnto do they apply themselves at all times yea evē then also whē they are covered with the cloudes of many grosse and crying sinnes So that I may truly say of such as the Philosopher did of the like who as Nicephorus reporteth in the 10. lib. 42. cap. of his Ecclesiastical historie comming into an Emperours court there seeing many sooth vp great men in their sins said of them purpurā ipsos magis quam Deum colere that they did more reverence purple robes then God himselfe and J am perswaded beloved in Christ Jesus that they who thus sooth vp the mighty potentants of the world in their transgressions quod purpuram ipsimagis quam deum colant that they more respecte the coūtenance of man then the favour of the everliving God For otherwise they would never as many times they doe conceale the councel wil of God to gaine a little commodity preferment at the hands of a mortal man And if it happen beloued that these men come abroad at any time to preach amonge the vulgar sorte in meaner places they haue so vsed themselves to a smooth pleasing vaine that even then J may say of them as Diogenes the Cynicke said of orators as it is in the 9. lib. and 19. cap. Elian. de varia histor that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very slaues vassals of the common people For to win their least favours they wil be favourable to their greatest sins And as Pliny in his 5. lib. 15. chap. saith that the river Iordan is a pleasant river winding turning in out seeking as it were for loue favour and applying it selfe to please the neighbour coūtries So do these time-serving preachers turne winde themselves in their sermons to the multitude seeking rather to win their favours by flatering them in their sinnes then to discharge their owne duties to God by revealing his wil vnto thē But let these men consider howe much the Lorde is offended with such deceitful hādling of his word Let them cōsider the grievous cōplaint of the Lord against such false Prophets who healed the hurt of the daughter of his people with sweete wordes saying peace where there was no peace Jer. 6.13 Let them cōsider how much he was moued with them that taught vanities spake the vision of their owne hearts not out of the mouth of the Lord. Saying to every one that vvalked after the stubbornes of his owne hart no evil shal come vpon you prophecying false dreames causing the people of the Lord to erre by their lies and by their flatteries Ier. 23. Finally let thē cōsider the severe iudgmēt of the Lord pronoūced against such faithlesse messēgers in the same Prophet Behold they that flatter the people in their sinnes sar that the sword famine shal not bee in the land by sword famine shal these Prophets be consumed Jer. 14.15 Wherfore to conclude this point let vs beloved I speake this to al my brethren and fellow-labourers in this holie busines let vs I say as trustie Embasadours boldly deliuer our Lordes Embassage not fearing him that can kill the body only but him that can cast both body and soule into hell fire Matt. 10.28 And yet let vs not seeke to gal greeue the woūded conscience of our weake auditors by to rash indiscreete doubling redoubling woes vpon them alvvaies killing thē vvith the killing letter of the law Let vs take heede least if we thus alwaies preach to others iudgmēt without mercy wee our selues bee iudged of the Lord without mercy Let vs rather by our Prophets example keeping the golden meane temper them both togither Let vs
honorable in the earth Nô was full of people and lay in the rivers and had the waters rounde about it whose ditch was the sea her wall was from the sea yet for her sins was shee caried away and went into captivity her young childrē were dashed in peeces at the head of the streets and they cast lots for her noble men and al her mighty men were boūd in chaines Nahum 3.10 Yea Babylon called a great citty as wel as Niniveh that said in her hart I sit as Queene I am no widdow shall see no mourning by reasō of her iniquities hath her iudgment pronouned by the angel It is fallen it is fallen is become the habitation of Divels and the hole of all foule spirites and the cage of every vncleane and hateful bird Revel 18.2 Nay Ierusaleus though the perfection of beauty and ioye of the whole earth Lament 2.15 Though shee were as deare vnto the LORDE as the signet on his right hand and the onely spowse of the greate king of heaven yet because shee became wanton and played the harlot and would not be reclaimed shee was made a spectacle of vengance iudgment to all the coasts of the earth natiōs of the world That sanctified city that chosen citty of the Lord that citty built in vnity the Queene Empresse of the Provinces was so defaced and leveled with the ground that not one stone was left standing vpon an other neither in their houses wals bulwarkes turrets nor in the altars sanctuary or temple the old the young the matrones the virgins the infantes the princes the priests the Prophets the Nazerites were al slaine famished fettered scattered abroad vtterly consumed For further knowledge of all which J referre you to Iosephus de bello Iudaico where these things are largely set downe and he that readeth that story with dry eies I wil say that his hart is harder then the hardest adamant and himselfe lesse compassionate then the most barbarous Scythian in the world Si sit in viridi quid fiet in arido If this be done in the greene tree what shal be done in the dry Luk. 23.31 If the Lord dealt so severelye with the Iewes that were the natural branches what will he doe vnto them that are but the wilde branches Rom. 11.21 And if he brought so heavy a destruction vpon his own city for sin then let not this famous citty of London flatter her selfe in her security but let her and all the citties of the world feare and tremble least committing the like sinnes the Lord bring vpō thē the like iudgmēts For as his mercy is comfortable so is his iudgment inevitable and they that wil not with Niniveh imbrace him in the on in accepting the time of 40 daies to their conversion shal vndoubtedly feele him in the other in receiuing a perpetual iudgment to their confusion And so much be spoken concerning this second circumstaunce of the first general parte which was Gods iudgment denouncing destruction against Niniveh if in the time allotted she would not amend And Niniveh shal be destroyed Now lett vs see what further vse applicatiō we may make of these things vnto our selves Jhad thought Right Honorable Application of the former doctrines right worshipfull dearly beloued in Christ Iesus when I first made choice of this text to haue applied this sermon of Ionas to this renowned city of London being the Metropolu of al England as Niniveh was of Assyria because in my simple iudgment this argument heere handled may very wel befit this place these times But considering with my selfe that many of this greate assembly are inhabitants of other places of this land I doe rather thinke it best to apply it to the people of England in general that what is spoken of them every man in particular may accompt as spokē vnto himselfe And here beloued to proceede according to our Prophets method If ever there were nation or kingdome vnder the cope of heauē to whō the Lord hath manifested himselfe to be a God of much patience long suffering surely ours is that nation ours is that kingdome How hath hee desired Englands salvation Gods mercies to England how hath he waited for her conversion how hath he sought to win and wooe her to contrition He hath sent her not one Ionas one time but many hundred Prophets and teachers daily and howrely to call her to repentance He hath giuen her not 40. daies as he did Niniveh but full forty yeares and more to bethinke her selfe vnder the peaceable governement of a most gracious soveraigne Neuer did any father so long indure the vntoward linesse of a wicked sonne neuer did anie Prince so long suffer the rebellions of a disloyall subiect neuer did any Lorde so long forbear the punishment of a negligent servant never did any husband so long sustaine the iniuries of a levvde-living wise as hee our gracious father hath done vs prodigal sonnes as he our heauenly king hath done vs vnnarural subiects as he our mightie Lorde hath done vs carelesse servants as he our loving husbande hath done vs faithlesse wines His mercie forbearance to the Israclits was nothing in respect of that he hath shewed to vs the people of England He hath delivered vs from the spiritual darknesse of Aegypt the palpable obscuritie of ignorance and superstitiō He hath appointed vs his laws and ordinances his statutes and his commandements He hath given vs Manna from heaues angels foode the bread of our souls the word of life wher with he hath fed vs these manie yeares But as the young hinds in Iob beeing once growne sat with corne goe from their dams and returne not to them againe Iob. 39.7 So wee being fatted and replenished vvith these and a thousand the like vnspeakeable benefites and blessings forget and forsake the Lord of heauen Witnes our vnthankefulnesse and disobedience our grudging and murmuring against our maker Witnes our cold zeale and luke-warmenes in our profession witnes our backsliding from the truth our neglect contempt of the word of God VVitnes the burden of innumerable sins vnder which our land groaneth enmity dissention fraud and dissimulation covetousnes and oppression pride ambition adusterie and fornication svvearing and forswearing lying and stealing the like al which had long since pulled downe the heavy wrath of God and his iust iudgements vpon vs had not his mercy and loving kindnesse hindred the same Let vs not my deare brethren to farre provoke this gracious and loving God vvhom wee haue already grieued more then 40. yeares by our iniquities You know that pride fulnes of bread aboundance of idlenes and no stretching forth of handes vnto the poore vvere the very capital and head sinnes which did even vvrest and wring from the Lorde his heavie and fearefull iudgment on Sodome and Gomor Ezech. 16.49 And yet who doeth not know that all these sinnes and infinite other doe
vs as it was tolde the Angell of the Church of Ephesus that our candle sticke shal be removed Revel 2.5 Least the Arke of God bee taken from vs as it was from the Israelits 1. Sam. 4.12 Least as Paule and Barnabas saide to the Iewes to you is the worde of this salvation sent but seeing yee put it from you loe wee turne vnto the Gentiles Act. 13.46 So the Lord say vnto England to thee ô England haue J given my worde but because thou hast cast it away from thee iudgest thy selfe vnworthy of everlasting life loe J will take it away and giue it to a barbarous nation that shal bring forth the frūits therof Math. 21.43 Yet the Lord offereth his grace vnto vs O then let vs according to St. Augustines Councel in tract 33. in Iohan. Vse it now if we wil vse it at all Least the gate of mercy which to day is open to morrow be shut and never opened againe vnto vs Yet the messengers Ministers of God doe beseech vs for Christ his sake to be reconciled to him O then let vs now become newe men in the Lord least a heavier iudgement light vpon vs Yet the daies of plēty are amongst vs O then let vs nowe with Ioseph lay vp in store least wee die in the famine Yet the season is calme the weather faire O then let vs nowe with Noah build vp an arke least with the rest we perish in the flowde Gen. 7.21 Yet the Angell tarieth at the gates of Sodome O then let vs now with Lot departe thence and hast away with the Angell least with that wicked people wee be destroyed Gen. 19.24 Yet the bridgroome taryeth and waiteth for vs O then let vs make hast to enter in with him to mariages solēnity least with the foolish Virgins we be repelled with a non novi vos I know you not Mat. 25.12 Yet wisdome crieth in our streeres vsque quo O how long wil yea love vanity O then let vs nowe seeke vnto her least seeking hereafter we seek in vain and shee laugh at our destruction Prou. 1.26 Yet the Lord setteth open his store-house of mercy O then let vs now run to him for a blessing least comming too late with Esau we finde none though we seeke it with teares Heb. 12.17 Yet the Lord knocketh at the dore of our harts O then let vs now open vnto him least hee saie to vs as he did to Ierusalem O that thou hadst knowne at the lest in this thy day the things that belonge vnto thy peace but now they are hid frō thee Luk. 19 42 Yet the Lord cryeth vnto vs to a mend O then let vs in this acceptable time of grace harken vnto him least he say of vs as he did of a hard harted people as I haue cryed to you and you woulde not heare me so a time shal come when ye shal cry vnto me and I wil not he are you Zach. 7.13 Yet the Lord calleth vs vnto him O then let vs nowe come least if we come hereafter it be too late as Ioab came to Absolon whē his barly fields were burnt 2. Sam. 14.31 Yet the Lord waiteth for our returne from Babylon O thē let vs now returne vnto him while wee haue time least hereafter he say to vs as the Angel sware there shal be no more time Revel 10.6 Yet the Lord wooeth England London as he did Ephraim and Iuda O England what shal I do vnto thee O London how shal I intreate thee O then let vs imbrace the riches of his bountifullnesse his exceeding patience least wee heape vnto our selues wrath against the day of wrath of the declaration of the iust iudgment of God Rom. 2.5 Finally yet the Lord by Ionas cryeth in the streets of Niniveh many hundred Ionasses in the Citties and townes of England yet 40. daies and if yee wil not repent not only Niniveh but the rest of the land also shal be quite defaced O then let vs al with Niniveh in my text repent vs of our sinnes beleeue in God proclaime a fast and put on sackcloth least this heavy iudgment denounced by our Prophet against Niniveh iustly fal on vs for our transgressions And so much concerning my first general part which was Ionas Sermon to the Ninivits with the application therof vnto our selues Now followeth the consideration of the second parte in the next words to wit the Ninivites repentaunce wherof a word or two and so I will commit you to God So the people of Niniveh beleeued God proclaimed 〈◊〉 fast c Heere is the fruite and effect which this Sermon wrought in the Ninivites described as I toulde you before in these 4. circumstances 1. By their faith which was not fruitlesse soe the people of Niniveh beleeued God 2. By their fasting which was not private and proclaimed a fast 3 By their attire which was not costly and put on sackcloth 4. By their number which were not few from the greatest to the least The least of which 4 circumstāces if I might dwel vpon thē would require a longer time then is allotted mee for the handling of them all And J must confesse that my meditations haue beene so farre inlarged in this second point that the time beeing almost past and the weather so sodainely vnseasonable I shall not now deliver without offēding your patience the on quarter of that which I had purposed How be it because I perceiue no mā desirous to depart but everie one willing to stay and so settle himself vnto attentiō J wil be bold to point at those foure observatiōs which are included in this second part breifly running them al over tanquam Canis in Nilo lambēs picking here and there a litle as may most befit this auditory and these times leaving the consideration of the rest to every mans private meditation Obser 1. So the people of Niniveh beleeued God That is they did beleeue Ionas sermon to be as true and the iudgment therein denounced to be as certaine if they did not repent as if God himselfe had spoken it vnto them Thus faith commeth by hearing hearing by the word of God Rom. 10.17 A notable ground-worke sure foundation of their repentaunce quo sublato omne quod super struitur destruitur adificium VVhich being taken away and remoued in vaine and to no purpose do we build vp our selus in sanctity of life and sinceritie of conversation For as the blessed Apostle speaketh Hee that cōmeth to God must first beleeue that God is Heb 11.6 VVithout this faith it is vnpossible to please God what soever is not of this faith is sin Rom. 14.23 By how much the more it augmenteth the commendation of these Ninivites whose faith was the first stone in their spiritual building their first step in their Christiā race their first link in their goldē chaine of Christianity the first signe of their new conversion the first degree
souÌ„d therof or hearing it bring not forth the fruits of repeÌ„taÌ„ce or repenting for a time returne at leÌ„ght with the dog to his vomit the swine vnto her filth Lastly what is the cause that our land is ful of adulterers and because of othes the land mourneth to vse the Prophets words Ier. 23.10 that vsurye hath corrupted the rich cormorant ambitioÌ„ the proud Prelate covetousnes the greedy lawyer disdaine the scornful courtier deceit the cunning artificer the like that all estates and degrees are knowen by their several sinnes as every gentleman by his several cognisance Is this our vniversall conversion vnto the Lord is this the fruite of the Gospel are these the badges of our repeÌ„tance Are these the effects I say not of one sermoÌ„ as Ionas his was to Niniveh but of so many thousand sermons delivered froÌ„ time to time vnto vs Never more preaching never lesse praâ—â—â—ing Beloved in Christ Iesus I am verely perswaded that the immortal seede of Gods word was never more plentiful sowen since the Apostles time then it hath bin amongest vs these many yeares togitherithe Lord make vs thankfull for so great a blessing And yet as Lictantius said there vvas never lesse wisdome in Greece then in the time of the 7. wise men so I seare me it may be to truly said there was never lesse piety in England then in this long eontinuance of so many godly and zelous Pastors Sodome Gomer Tire Sidon shal rise vp at the last day and coÌ„demn vs for if halse so many lecturs and sermons exhortations instructions had bin preached among them as haue bin amonst vs They had surely repeÌ„ted in sackcloth ashes The Queene of the South shall rise vp in iudgment against vs at the last day for she came froÌ„ the vttermost part of the earth to heare the wisdoÌ„e of SalomoÌ„ Mat. 12.42 But many of vs refuse to step out of our dores to heare the heaueÌ„ly wisdoÌ„e of the true SalomoÌ„ Christ Iesus revealed in his heaveÌ„ly word The Publicans and souldiers shal rise vp at the last day coÌ„demn vs for at the preaching of on Iohn Baptist they were moued in their minds Luk. 3.14 But let al the Ministers messengers of God cry out til they be hoarce against our sins yet our harts ar nothing pricked yet our affectioÌ„s are nothing stirred vp Those wicked Iewes that crucified the Lord of life shal rise vp at the last day coÌ„demn vs for they at on sermoÌ„ of St. Peter were coÌ„verted to the number of three thousand Act. 2.41 But how many fermous shal a maÌ„ make amongst vs before he convert on sinfull soule before hee bring home one stray sheep to the sheepfold of Christ Iesus The Ninivits as you haue hard at one little sermoÌ„ of a few words delivered by one Ionas repeÌ„ted in sackcloth ashes from the greatest to the least but wee haue hard not in this place only but in al the corners quarters of our laÌ„d many huÌ„dred Ionasses yea many thousand pastors prophets preachers of the word yet for al this where is our faith in beleeving God wher are the fasts we haue proclaimed wher is the sackcloth we haue put on wher are the superiors to designe where ar the inferiors to put in practise these holy exercises Lastly al the creaturs of God shal rise vp at the last day condeÌ„ne vs for they in their several places do in their kind perform their duty to their creator are obedient to his word but we only as the most vnreasonable inseÌ„sible of al other coÌ„tinue obstinat rebellious stil The heaveÌ„s declare the glory of God the lights obey him with fear the stars shin in their watch the moone keeps her appointed seasoÌ„ the suÌ„ knows his going down the waters fly at hi rebuke the earth trembleth the mouÌ„tains shak The stork in the aier knoweth her appointed time the turtle and the crane and the swallowe obserue the time of their coÌ„ming the oxe knoweth his owner and the asse his maisters cribb but wee onely as the most vnreasonable and insensible of al creatures continue obstinate rebellious stil What should I saie more beloved in Christ lesus senselesse stones are more obedieÌ„t to Gods voice theÌ„ we are Beholde Moses with his rod stroke the rocke but twice and the vvaters gushed out abundantly Num. 20.11 but though the God of Moses strik our stony hatts twice twenty times with the haÌ„mer of his word yet where is that penitent Peter amongst vs J say not that vveopeth bitterly but that sheddeth one teare in remembrance of his transgressions Behold the stony wals of Iericho after God had summoned them by his Priests souÌ„ding their trumpets thrice at the third found fell flatte vpon the ground Ios 6.20 But we haue resisted not the third or the fourth or the sift onely but more the fiue hundred solemne summons several sounds none of them could ever moue vs none of them coulde once awake vs. Isidore in his 12. lib. and 2. cap. de brutis animalibus reporteth of the yong Lions that after 3. daies they are raised and rowsed by the roaring of the olde but the Lion of the tribe of Iudah Christ Iesus by preaching of his word hath roared not 3. daies alone but more theÌ„ 43. yeares togither amoÌ„gst vs yet for al this we are not roused and yet for al this we are not awaked what is not Christ the same Christ still is not his Gospel as fruitful is not his doctrine as effectual is not his word as powerful now as ever it was yes my deare brethren But the fault is in vs. Our marble flinty harts will not be softened with the sweete shewers of Gods heavenlie word coÌ„fortably falling down vpoÌ„ theÌ„ our stiffe yronsinewed necks wil not bow with any yoke either the sweete easie voke of the Gospel Mat. 11.30 or the heavy vnsupportable yoke of the law Act. 15.10 our faces are like whores forheads that wil not blush Ier. 3.3 our ears are so deafe our eies so dry our senses so dul our wils so obstinat our affectioÌ„s so barren our desires so cold that neither the infamy and shame of the world can moue vs nor al geÌ„tle admonitioÌ„s allure vs nor the terrible threatnings of Gods iudgments feare vs nor the continuall preaching of al the creatures of God vnder heaveÌ„ perswade vs vnto repentice Nay we are so soundly rocked and lulled a sleepe in the carelesse cradell of security that neither the goulden bells of Aaron nor the thundering trump of Esay nor the well tuned cymballs of Dauid nor the shril souÌ„d of Gods word coÌ„tinually ringing in our cares caÌ„ once awake vs. Being herein like to those beares of whoÌ„ Selinus writeth in his 39. chap. qui tam gravi semno premuÌ„tur vt ne vulneribus quidem excitariqucant who are so farre opprest with a heavy sleepe that though they bee wounded yet can they not be wakened Or like those fishes of whoÌ„ Aristotle in his 4. l. 10. c. de hist animaliuÌ„ writeth that they sleep so souÌ„dly that though they haue speares thrust into their sides yet they stir not at all so sense-lesse also are we in this our carnal security that though the Embassadours of the King of heaveÌ„ as so many sons of thunder with Ionas in my text denouÌ„ce iudgment against vs out of that word which is sharper theÌ„ any two edged sword yet for al this we do not with these Ninivits yeeld cast down our selves before the Lord but rather like to the druÌ„kard sleeping in the top of the mast Pro 23. wheÌ„ we are thus strikeÌ„ we feel it not wheÌ„ we are thus beaten we awake not when we are thus admonished we amend not Wherfore most deare blessed brethreÌ„ beloued in the bowels of Christ lesus to conclud al in a word 〈…〉 as he said to the Angel of the church that is at Sardis so giue me leave I beseech yov to say the same to every on of you that heareth me this day RemeÌ„ber how you haue receaved c. Rev. 33. RemeÌ„ber that this day you haue hard of a message froÌ„ the Lord to a great citty of the conversion of a great citty vnto the Lord. RemeÌ„ber in the one Gods patieÌ„ce to Niniveh in sparing it long Yet 40. daies And yet his severe iudgmeÌ„t of destructioÌ„ if she would not amend and Niniveh shal be destroyed RemeÌ„ber in the other the Nini vits turning vnto the Lord begun with faith coÌ„tinued with fasting declared in sackcloth performed of al froÌ„ the greatest vnto the least And remeÌ„ber that the Lord hath seÌ„t the same messag this day to England to LoÌ„don nay to vs all as he did to Niniveh giving vs yet time to repent if we wil accept him O then let vs loue him in his mercy threatning our o verthrow if we do neglect him ô theÌ„ let vs feare him in his iudgmeÌ„ts let vs now repeÌ„t while we haue time least hereafter we would repent wheÌ„ we shal haue no time Let vs now turn vnto the Lord in beleeving on him in pinching our bellies with fasting in clothing our backes with sackcloth and in a general humiliation of our selves before him that so he may turne away his wrath and heavie iudgmentes from vs from our lande Let vs now open our eares at the souÌ„d of his word preached That being opened we may heare it carefully carefully hearing it wee may conceiue it rightly and rightly conceiving it wee may beleeue it faithfully and faithfully beleeving it we may discerne it fruitfully and fruitfully discerning it we may practise it effectually bring forth the fruits therof accordingly therby growing from strength to strength from vertue to vertue vntill at the last we become perfect men in Christ Iesus That so being nowe accepted as sonnes into the kingdome of grace in this world wee may heerafter bee receaved as heires into the kingdome of glory in the world to come Which the Lord of his infinit mercy graunt vnto vs all for his Deare Sonns sake Iesus Christ to whom with the Father and the Holy Ghost three Persons one eternall everliving and onely wise God bee rendered and ascribed all Honour and Glorie Povver and Praise Might and Maiestie Dignitie and Dominion now and for evermore Amen FJNIS
those tenne daies he gaue them to the end they should profit themselus by his clemēcy before they should make proofe of his power But as far as light excelleth darkenes truth error heaven earth so farre in pitty mercy and compassion doth the Creator of all excell the best of all his creatures Never was there any so pittifull as he the God of pitty Never any so merciful as he the God of mercy Never any so compassionate as he the God of al compassion O how often doth he perswade by promises how often doth he allure hy rewards how often doth he intreate by favours how often doth he assay al faire meanes to convert a sinful soule before he drawe out his sword of vengance against him O when did hee spoile any country once before he had spared it often Whē did he overthrow any natiō in one day which he had not most louingly wooed before many a day When did yet any place feele the iudgmēts of his fury that had not long before tasted the sweetnesse of his mercy For this was the rule of Gods owne law this was the decree of his heavenly will that no citie should be destroyed before peace were offered vnto the same as we read Deut. 20.10 And in the Gospel it was our Saviours cōmandemēt to his disciples that into what house soever they did enter they should begin the exordiū of their message with a pax vobis saying peace be vnto this house Luk. 10.5 and it is wel worth our observing that vertues and miracles were first wrought in Corazin and Beth saida before their woe was pronounced against them Matth. 11.20 Yea the fig tree in the Gospell although the Lord when he came and sought it found no fruit therō shall not be presently cut downe but shall hane a yeare a yeare a yeare to that shal be digged dunged before it be destroyed Luk. 13.7.8 This also did the Lord of mercy do in the time of olde He sent Noah to the men of the olde world a preacher of righteousnes 2. Pet. 2.5 We sent Lot to those wicked Sodomites in the spirit of meekenes to beseech them not to do so wickedly Gen. 19.7 He sent Moses Aarō to the Aegyptian Exod. 5.1 He sent Prophets from time to time to the childrē of Jsrael He sent Iohn Baptist and our blessed Saviour the holy Apostles besides signes in the host of heavē tokens in the elemēts to the people of Ierusalem before they were destroied And although that citty were growen to a full measure of iniquity to the very height of al manner of impiety so that both the servants sonne of God were slaine by thē the Sabaoth of the Lord polluted the sanctuary of the Lord prophaned the lawe of the Lorde despised the testimony of the Lord neglected yet see the infinite mercy patience of a louing Lord behold for a warning ful forty yeares were allotted vnto her before God sent vp Vespasian Titus to sack-it As Eusebius in the 3. lib. 8 cap. of his Ecclesiastical history reporteth Before which time how did the Saviour of the world call on her to repent how did he weepe for her how did he wooe her as the brid grome his spouse to turne vnto him to forsake her evil waies how did he manifest his loue affection towards her O Ierusalem Ierusalem thou that killest the Prophets and stonest them that are sent vnto thee how often would I haue gathered thee togither as the hengathereth her chikens vnder her winges thou wouldest not Mat. 23.37 J will not trouble you with many testimonies and examples out of the word of God to confirme the truth of this doctrine being a point so manifest Looke but into the 9. chap. of the booke of Nehemiah and the most obstinate shall be constrained wil he nil he to confesse that God is a God of much patience and long suffering The whole chapter is spent in this argument setting downe in order the great benefits and blessings which the Lord in his mercy had bestowed vpō the children of Israel in times past their vnthankfulnes vnto the Lord for the same and yet the exceeding patience mercy of the Almighty extended towards them For first as we there may reade Vid Nehem 9. reade the whole chapter he considered their aflictions in Aegypt and hard their crie by the red sea he saved thē in the deepe and drowned their enemies in the mighty waters He ledde thē in the day with the pillar of a cloud and in the night with a pillar of fire to giue them light He came downe vpon mount Sinai spake vnto them from heaven gaue them right iudgments true lawes good commaundements He gaue them bread from heaven for their hunger and water out of the rock for their thirst he fed them forty yeares in the wildernesse they lacked nothing their clothes waxed not olde and their feete swelled not He gaue them kingdomes and people hee multiplied their children as the starres of heauen and brought them into a good land where they possessed houses ful of goods and did eare and were filled became fat and lived in pleasure through the Lords goodnes But behold this people whom the Lord had thus extraordinarily blessed aboue al the nation in the world became rebellious behaued themselues prowdly and hardned their neckes so that they harkened not to his commandements nor remēbred the marvelous workes which he had done for them yet for al this the Lorde forsooke them not They made them a molten calfe said this is thy God that brought thee out of the land of Aegypt and cōmitted great blasphemies yet for al this the Lord forsooke them not They were disobedient and rebelled against him and cast his law behind their backes slue his Prophets sent to convert them and yet for al this the Lord forsooke them not They did evil before him sinned against his iudgments and pulled away their shoulders and were stiffnecked would not heare and yet for al this the Lord forsooke thē not yet for all this did he not consume thē but forbare thē many yeares togither O what a God of pittie O what a Lord of mercy is this abundant in goodnes gracious full of cōpassion of long suffering slow to anger and of great kindnes Ioel. 2.13 Reserving mercy for thousands forgiuing iniquity transgression and sin Exod. 34.7 How truly might he say of this people All the day long haue I stretched forth my hīd to a rebellious people to a disobediēt gaine saying vnbeleening people Rom 10.21 How truly might he say that they had a long time grieued him yet he had waited that he might haue mercy on thē Es 30.18 How truly might be professe of himselfe I desire not the death of a sinner but that the vvicked turne from his way and liue turne you turne you frō your evill waies
sometimes with the sweete balme of the Gospel bind vp the brokē harted and yet sometimes also with the hard hāmer of the law bruze and breake downe the strength of impietie Let vs sometimes as good chirurgions applie pleasant lenitines to supple yet sometimes also sharpe corasines to exasperate the festered woūds of our sicke patients Let vs somtimes like skilful Physitions minister comfortable refections to cherish yet somtimes also sharpe and bitter potions to offend their distēpered stomacks Let vs somtimes with that good Samaritane Luk. 10 with the oile of mercy cheere vp the fainting cō science of a poenitent Christian yet sometimes also with the wine of reprehension rub vp the cōtagious maladies of hard harted worldlings Let vs sometimes with the sons of Iacob stand vpon the moūt Gerizzim to blesse yet sōtimes also vpon the moūt Eball to curse the Lords enemies Deut. 27.13 Let vs sometimes with St. Paul Come in the spirit of meekenes to comfort and yet sometims also with the same Apostle with the rod of correction to controule 1. Cor. 4. 21. Let vs sometimes say with our maister pax vobis peace be vnto you Luk. 24.36 yet sometimes also vae vobis woe be vnto you Matt. 23.13 Let vs sometimes be like that soft voice wherin God came 1. Reg. 19.12 and yet sometimes also like Iohn Baptist the voices of criers or crying voices in the wildernes of this world Math. 3.3 Let vs sometimes bee like Barnabas sons of Consolatiō Act. 4.36 and yet sometimes also like Iames Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of thunder Mark 3.17 Lastly let vs sometimes come with Ionas in my text with a sōge of mercy as in the first part of his sermō yet 40. daies and yet sometimes also with a songe of iudgment as it followeth in the second and Niniveh shal be destroied And Niniveh shal be destroyed And heerein a word before I proceede further Let me remoue a stumbling blocke of offēce which may arise to the weake out of these words For wheras our Prophet here setteth downe that after the space of 40. daies Niniveh shoulde bee destroied it is manifest in the last verse of this 3. chapter that God repented of this evil which he had purposed to do vnto it he did it not Quaestion Howe then is the councel of the Lord infallible howe is the verity of his word immutable howe are his decrees vnresistable how is his iudgment here denoūced by Ionas inevitable and Niniveh shal be destroyed Opinion 1 For answere where vnto we must observe that some of the auncient fathers in the primitiue church haue bin of this opinion that by Niniveh here is vnderstood the sin iniquity of the people of Niniveh As if the Prophet had said Yet forty daies Niniveh shal be destroied that is not the mē the wals the buildings of Niniveh but the sins transgressiōs of Niniveh the sinful city shal become an holy city the idolatrous people a sāctified people the height of their impietie shal be destroied by the teares of their penitēcy Thus shal sinful Niniveh be quite defaced thus shall vngodly Niniveh be overthrowne Of this opiniō was Sr. Austen in his 21 lib. 24. chapter de civitate dei Where he saith thus That God vseth to ouerthrow sinners two manner of waies Either when he punisheth the men for sins cōmitted as he did the Sodomites Gen. 19.25 or when he destroyeth the sins of mē through their vnfeined repentāce as in these Ninivits And in this sence saith Sr. Austen is the word of the Lord true that Niniveh in her people buildings stood stil but in her wicked waies and transgressions she was overthrowne But saving the iudgmēt of so learned a father whom notwithstanding of alother of the fathers generally for his interpretatiōs of the Scripture I hould to bee most worthy of reverence I rather fasten vppon another interpretation of these wordes 2. Opinion And that is that they are spoken by our Prophet with a conditiō implied in them as if hee had saide the Lord your God is a patient God he will not woūd you before he warne you Loe he giveth you yet 40 daies more to bethink your selues if in this space you wil not turne vnto him then assuredly you shal be destroyed And this I rather take to bee the Prophets meaning in this place not onely for that the whole current of our latter sounder interpreters doe agree here vnto but also because I know this manner of denouncing iudgment is verie vsual vvith the spirite of God in holy scripture Witnes that one place insteede of all in the prophecie of Ieremy I will speake saith the Lord suddenly against a natiō against a kingdom to plucke it vp and to roote it out and to destroy it But if this nation against whō I haue pronounced turne from their wickednes I vvill repent of the plague that I thought to bring vpon them Ier. 18.7.8 There you see the condition is set down in expresse words If they turne frō their wickednes I will repent But elsewhere it is necessarily implyed and vnderstood as for example When Abimelech the king of Gerar had tooke vnto him Sara the wife of Abrahā God said vnto him thou art but a dead mā because of the woman which thou haste taken Genes 20.3 Here the iudgement seemeth absolute But this condition must needes bee vnderstood that he was but a dead man if hee did not restore the woman without touching her bodie For vvhen he had purged himselfe with an vpright minde and innocent hand haue I done this the Lorde forbare to execute this sentence on him So likewise the Prophet Esaie biddeth Ezechiah from the Lorde to set his house in order for hee should die not liue Es 38.1 What speech can be more absolute thē this And yet we must needs confesse that this condition is therein contained thou shalt die if thou appease not the wrath of God by thy tears and vnfained repentance For when he had once so done the Lord removed away this iudgement and added vnto his daies fifteene yeares as it is in the same chapt Agreeable to this is that of David vvho when he had killed Vriah the Hittite and taken his wife vnto himself the Lord tolde him that for this the sword should neuer depart from his house 2. Sam. 12.10 A sentence without exception and yet when he confessed that in this he had sinned against the Lorde a condition no doubt in the former iudgment implyed it was tould him by Nathan that the Lord had put away his sin and he should not die vers 13. So in the words of my text here is destructiō denounced by Ionas against Niniveh yet 40 daies and Niniveh shall be destroyed And yet Niniveh repenting the Lord withholdeth his iudgements from it therefore we must needes vnderstand a condition in the words yet 40. daies and if Niniveh go
on stil in her vvickednes doubtlesse Niniveh for her wickednesse shal be destroyed Having thus cleared this doubt and made manifest the meaning of our Prophet let vs now come to the next observatiō which in the beginning was proposed out of these words and Niniveh shal be destroied Observat 2 Jt is reported of Tamberlaine that mighty conqueror of his time that whē he laid siege to any city he displaied the first day his white flag before the same as a tokē of his clemencie if they would yeeld vnto him VVhich if they then refused the next day he set vp his red flag as threatning the shedding of their bloud if they remained obstinat wherat if they were not moved the third day he advanced his blacke flag to signifie that the dore of all pittie compassion was now shut vp and that nothing was to be expected but vtter ruine and desolation The like course in some proportion doeth the Lorde of heaven and earth take with his citty Niniveh he first displaieth his white flag of mercie not for a day with Tamberlaine but evē for 40 daies togither whereat if they wil not yeeld they shall beholde the red flag of his severity nay the blacke flag of his irrevocable iudgement denouncing their vtter overthrowe and destruction For the saying is most true Laesa patientia fit furor the patience of the Lord too sarre provoked is turned into fury Seravenit sed certa venit vindicta it is long ere hee revenge himselfe on sinners but hee paies thē with a witnes at the last And howsoever the punishment of malefactors come ate yet in never misseth in the end As the * Plin. lib. 2. c. 7. heathen man by the light of nature could tell vs. Lento graduad vindictam divina procedit ira Tarditatemque iudicij gravitate pēsat saith * Valerius Maximns lib. 1. another God is said to haue leaden seete because hee commeth slowly to execute vengance but hands of iron because when he cōmeth he stricketh home And by how much the longer he expecteth our amēdmēt so much the more strictly hee will iudge vs if we do neglect Experience teacheth vs that the axe the higher it is lifted the heavier it falleth A stone the further it is cast vp into the aier falleth with greater force vpon the earth Awater course the more it is stopped when it breaketh forth runneth with greater violence even so the longer the Lorde heareth forbeareth to punish the sins of men the heavier wil his punishment be in the end And howsoever hee can bee content along season to haue patience with them yet at the last as hee speaketh by the Prophet he will overturne overturne overturne Ezech. 21.27 Where by thrice repeating of the word is vnderstood an absolute destruction and desolation indeed Pliny in his 8. lib. and 7. cap. and Aristotle in 9. lib. 46. cap. de natura animalium doe write of the elephant that by nature he is very milde and gentle and others say that he suffereth many wrōgs of inferior beasts but beeing still provoked by them to wrath his fury is not pacified vntil hee hath revenged himselfe to the ful That which is said to be true of the creature is in this sense most true of the creator of al things God himselfe His very nature and essence is to bee A God ful of compassion and mercy flow to anger and of great kindnes Psal 103.8 Hee susteineth many wrongs of the sons of men being crushed with their sins as a cart is laden with sheaues to vse the words of the Prophet wherwith if they stil continue to load him he wil ease himselfe of his burden and cast it on the ground of confusion And albeit as the Psalmist speaketh he be patient and is prouoked every day yet if a man will not turne hee will whet his sword he will bend his bow make it ready Psa 7.12 For it is most true which Gregory saith in his 33. book of morals and 15. chapter Vt pius ita iustus est conditor As our maker is merciful so is he likewise iust Gracious and righteous is the Lord Psal 25.8 gracious in the multitude of his mercies righteous in the severitie of his iudgements Gracious to them that turne vnto him righteous to them that cast him frō thē The Lord is slow to anger there is his patience to penitent sinners but he is great in power wil not surely cleere the wicked Nahum 1.3 there is his iudgement to impenitent reprobates I haue a longe time holden my peace at your sins I haue beene still restrained my selfe there is his long suffering declared but now will I cry like a traveiling woman I wil destroy devour at once Es 42.14 there is his heavy wrath described The Almighty is a patiēt rewarder there is mercy offered to him that wil receiue it but he will not leaue the wicked vnpunished Eccles 5.4 there is iustice pronounced to him that wil neglect it Thus you see most deare and Christian brethren that loue wrath pitty and revenge patience and iudgment as the 2. daughters of the great king goe hand in hand his mercy truth do meete togither his righteousnes and peace doe kisse each other Mercy going before with a pax vobis peace vnto thē that accept it iudgement following after with a vae vobis woe vnto them that refuse it the one comming with an open bosome to receiue the penitēt the other following with a drawn sword to devour the hard-harted Mercy is first offered to leaue the wicked inexcusable iudgmēt is last executed to destroy the wicked that are culpable For this is the vsual course which God taketh with the sons of men first to try them a good space by gentle forbearing which if it draw them not vnto repentāce then his arrowes of vengeance are readie prepared for destruction So did he deale with the old world hee spared it an hundred twentie yeares but when hee saw that the wickednes of man was great in the earth that al the imaginatiōs of the thoughts of his hart were onely evill continually Gen. 6.5 Hee did by a mightie flowd destroy everie thing that was on the earth from man to beast Gen. 7.23 So did hee deale with the fig. tree in the Gospel he spared it 3. whole years togither and suffered it to be digged dunged carefully but continuing it selfe barren making also the groūd barren round about it the Lorde wil no lōger beare with it it must be destroied it must be cut downe Luk. 13.7 So did he deale with those Aegyptians of old he sent Moses Aaron to instruct them who wrought diverse signes and miracles among them to win them to repentance whereof when none could moue them or pierce their hardned heartes they vvere quite over-whelmed in the midst of the sea Exod. 14.27 So did he deale with his owne cittie hee sent Prophets teachers early