THE SINNERS Conuersion.
The Text.

IN the end of the Chapter before go­ing, we may see how Christ healed a man, blinde in his bodily sight, namely, Bartimeus, whereby hee sheweth himselfe to be the Physiti­an of the body: Here we shall see how he cured one blinde in minde, namely, Zaccheus, whereby he sheweth himselfe to bee Ephe. 5. 23. the Physitian of the soule, and therefore the Sauiour of the whole man.

In speaking of Zaccheus and his conuersion, we will obserue foure circumstances: First, the place where he [Page] was called, which was Iericho, secondly, the person that was called, Zaccheus the Publican. Thirdly, by whom & how he was called, by the voyce of Christ. And last­lie, the effect and fruit of his calling, his good confession.

THE SINNERS Confession.
The Text.

YOu heard the last Sabboth, how Zaccheus the Publican was called to be a Christian: now you shal heare the fruit of his conuer­sion. No sooner had Christ called him from the tree, but that he came downe hastily, & receiued him ioyfully.

This was the fruit which it had in the heart of Zac­cheus, namely obedience to the voyce of Christ: a fruit [Page] more pretious and acceptable vnto God, than the most pleasant fruits which Eden yeelded; and a sacrifice more sweet & acceptable vnto him, than al the sacrifices which the Law required. This is the sacrifice wherewith the Lord is pleased, euen when his voyce is obeyed, 1. Sam. 16 22. The voice of the Lord is a glorious voyce, & mighty in operation, diuiding the flames of fire, & shaking the Psal. 29. cedar trees. So the voyce of Christ is a glorious voyce, his voice is mighty in operation, diuiding the soule and the Heb. 4. 12. spirit, and shaking Zaccheus from the wild figge-tree, whereinto he had climbed.

The same God to whose command the windes, the sea, the diuels, and death it selfe obey, heere comman­deth Matth. 8. Zaccheus to come down at once, and he commeth downe hastily to receiue him into his house, and hee receiueth him ioyfully. As Zaccheus could not come at Christ till he was called, so no man can come to Christ Iohn 6. 44. except the Father draw him: And as Zaccheus could not choose but come, when he was called by the voice of Christ, so when any man is called effectually by the preaching of the Gospel, he cannot choose but come to Christ: for where there is an effectuall calling, there is grace giuen also to obey the same, Rom. 8. 30. The Lord is faine sometime to call vs often, because we know not the voyce of him that calleth vs, as he called Samuel three times before hee answered; because at that time Samuel knew not the Lord, 1. Sam. 3. 7. But as soone as he vnderstood that it was the Lord that spake vnto him, he replied presētly, Speak on Lord, for thy seruant hea­reth. So when the Lord calleth any man effectually by the preaching of his word, all the parts and powers of his body doe yeeld their obedience, the care listeneth, the tongue confesseth, the heart beleeueth, the head de­uiseth, the hand performeth, the foote runneth, the eye directeth, and all concurre To doe thy will O God, P. salme. 40. 7.

Such and so effectuall is the voyce of Christ in the hearts of his chosen, that it maketh Saul of a bloody per­secutor to become Paul a painefull Preacher: it causeth Acts 9. Math. 4. Peter of a silly Fisherman, to become a catcher of men: and Zaccheus here of a vile Publican, to become a zea­lous Christian. And such also is the nature of the word preached, wheresoeuer it pleaseth the Lord to giue suc­cesse and encrease thereto, that it is able to transforme the minds of men, to beget faith in the harts of Jnfidels, 1. Cor. 3. 7. and (in a word) to saue such as are ordained to eternall life. Acts 13. This is the power of the word of God, e­uen to cause a consenting to the truth thereof; and this is the property of the children of God, to yeeld all obedi­ence Rom. 1. to the word of God. As soone as Christ calleth Zac­cheus, he comes downe presently, like the light in the creation, that was made as soone as God said, Let there be light. Heere therefore of Zaccheus that obeyed the voyce of Christ, let vs learne obedience to the voice of Christ: sor as Christ biddeth Zaccheus to come downe, because he was too high: so he saith to euery one of vs, Come downe, because we are too high minded. But with vs the voice of Christ is not so effectuall as it was with Zaccheus: for he was content to come downe at the first bidding: but we must be often bidden, to beware of pride & ambition, and yet we wil stil be climbing. There are few so high that are content with their calling, but as Haman was alwaies aspiring till he came to the gal­lowes, Hest 7. so many amongst vs are alwaies climbing till they catch a fall.

Againe, as Christ said to Zaccheus, To day I must abide at thy house: So Christ saith to vs, To day my poor af­flicted members should receiue some succour at your hands. But as the Priest and the Leuite, Luke 10. passed by the wounded man leauing him halfe dead, so we (for the most part) passe by our needy brethren, leauing them vnreliued. Thus are we euery way disobedient to the [Page] voice of Christ. He teacheth vs to be humble as he him­selfe is, Matth. 11. 29. and we waxe proud and insolent as Satan is. Hee willeth vs to be mercifull, as our hea­uenly Father is, Luke 6. 36. and we are cruell and vn­mercifull, as the rich Glutton was, Luke 16. This is the cause why the earth deceiueth and rendreth not her fruit, Esay 24. 5. This is the cause why the sword de­uoureth abroad, and the pestilence destroyeth at home, Deut. 28. 15. Leuit. 26. 24. 25. and in a word, this is the cause of all the mischiefes and calamities that are threat­ned, euen because we are obstinate and rebellious against the Lord, we are vndutifull and disobedient to the voice of Christ, that calleth vs so louingly to come vnto him, Math. 11. 28.

Zaccheus was called but once, & he commeth quick­ly: but we are called oftentimes, and almost euery day, and that by the voyce of Christ himselfe, For hee that heareth you (saith Christ) Luke. 10. 16. heareth mee: and yet we cannot find the way to Christ. The word of God, which is the lanterne vnto our feete, and the light vnto our paths, Psalm. 119. hath beene plainely and plentifully preached amongst vs these many yeers, and yet many a­mōgst vs haue not yet learned to come to Christ. Zacche­us comes quickly when Christ calleth him, let vs there­fore learne of Zaccheus to come quickly when Christ calleth vs. We must be quicke in the Lords busines, for God cannot abide loyterers standing al the day idle, Mat. 20. and as he loueth a cheerfull giuer, 2. Cor. 9. 7. so he li­keth a cheerfull follower.

It followeth therefore that Zaccheus receiued him cheerefully. Still Zaccheus is a receiuer: before he was a receiuer of custome, now he is a receiuer of Christ. Zaccheus receiued Christ two waies: first into his heart, when he desired to see him: and then into his house when he gaue him hospitalitie. Many receiued Christ to house, but not into their hearts, and therefore receiued [Page] him grudgingly: but Zaccheus receiued Christ first into his heart, and then into his house; and therefore receiued him ioyfully. Of Zaccheus his ioyfulnesse, we must learne to be ioyfull when we do any thing for the cause of Christ: we must be glad to harbour Christ in his members, as Zaccheus was glad to harbour Christ himselfe. As before in comming downe from the tree, Zaccheus shewed his obedience: so heere in receiuing Christ into his house, he sheweth the loue that he bare vnto him. If Zaccheus had not loued Christ, he might haue sent him to some common Inne: But Zaccheus is content to receiue Christ in his owne house; yea he re­ioyceth to haue gotten so good a guest; like Abraham, Gen. 18. that vsed to sit at the doore of his tent, and reioyced to entertaine strangers that went by the way: and therefore, though Zaccheus were a Gentile borne, yet herein he sheweth himselfe the child of Abraham, because he doth the works of Abraham, Ioh 8. ver. 39. So did Abraham, and so we must doe, if we will shew our selues to be the children of Abraham.

When Abraham thought only to haue entertained Abraham. Gen. 18. 3. men, he receiueth the Angels in the shape and likenesse of men: and when Zaccheus thought to entertaine the sonne of man, he receiueth the sonne of God himselfe. Let vs therefore (as the Apostle willeth vs.) Hebr. 13. 2. be mindfull to entertaine strangers, for as much as there­by Lot. Gen. 19. 3. some haue receiued Angels into their houses vna­wares; and why should we not hope to entertaine the like, or better guests, if we be giuen to hospitalitie, as those godly Fathers were? For as the Angels came to them in the likenes of men: so Christ himselfe comes to vs in the likenes of a poore man, of a lame man, and of a blind man: and when he commeth, he commeth hungry, or thirsty, or naked, or harbourlesse, or sicke, or im­prisoned: and happy are they that feede, or cloath, or harbour or visite him, when he commeth thus afflicted, [Page] When Abraham entertained the Angels, he was not onely busie himselfe, but his wife, and all his houshold were carefull to make prouision for them; so when Zac­cheus receiued Christ into his house, his whole familie (no doubt) were no lesse willing and carefull to enter­taine Christ, then their Master was: and therefore not onely to Zaccheus, but euen to his whole house saluation is promised, because the whole family reioyced at Christ his comming. Let rich men learne of Zaccheus to entertaine Christ in his needy members, and let rich mens seruants learne of Zaccheus family, to shew them­selues mercifull, like their mercifull masters, that they may receiue the reward of mercy and hospitalitie at the last day. Come ye blessed, for I was harbourlesse, and ye tooke me in. Generally, as Zaccheus gladly receiued Christ: so let euery one that is able, be glad to distribute to the ne­cessity Math. 25. of the poore Saints: if we haue much, let vs giue plentifully: if we haue little let vs giue gladly of that lit­tle: if wee be not able to giue a penny, yet happily wee may affoord a morsell of bread: if not that, yet there is none so needy, that cannot giue a cup of cold water, and euen so small a gift shall not lose his iust reward, Matth. 10. 41. Zaccheus receiued Christ into his heart, but many amongst vs are ready to driue Christ out, and to receiue Sathan instead of him: Zaccheus receiued Christ into his house, but there are many rich men amongst vs, that like Diues, Luke 16. will not affoord poore Laza­rus the crummes that fall from their table: but as the da­mosell, Acts 12. opened not the doore for ioy when she heard Peters voyce; so by contrary, these men for verie griefe shut their gates, when they perceiue a begger there Finally, Zaccheus was ioyfull when he entertained Christ, but many amongst vs are sorrowfull when they should relieue the poore, like churlish Nabal, 1. Samu­el 25. that reuiled Dauid, when he should haue releeued him.

So long as Iob prospered, hee kept a worthy and a worshipfull house, he suffered not the stranger to lie in thee streets, but opened his doore to the Trauailer that went by the way, Job. 31, 32. But now many Gentlemen of the country are content to suffer the stranger, the fatherlesse, and the widow, not onely to lie but euen to starue and die in the streets with hunger and cold, and neuer receiue them to house or harbour, nor affoord them any reliefe or succour. But as the voyce of Abels blood did cry from the earth to God for vengeance a­gainst Gen. 4. 10. his brothers crueltie: so the voyce of the poore and their piteous cries, shal enter into the eares of the Lord, and their guiltles blood (which is powred forth in euery place without all compassion) shall pull downe hasty and sudden vengeance from heauen vppon the heads of those vnmercifull cormorants, vnlesse while this time of mercy lasteth, they shew mercy to their distressed neigh­bours.

Thus you haue heard how Zaccheus behaued himselfe in entertaining of Christ: now you shall see the behauiour of the Pharisies in disdaining at Christ. When all they saw it, they murmured saying, that he was gone in to lodge with a sinfull man. Before, they hated Zaccheus for his vices, because he was couetous: now they enuy him for his vertues, because he was giuen to hospitalitie. For the wicked will alwaies haue something to finde fault with in the children of God, like the sonnes of Iacob, Gen. 37. that hated their brother Ioseph because of his dreames: and like Saul that vnhappy King, that enuied Dauid for his happy victories, 1. Sam. 18. 29. Thus the wicked when they cannot charge the godly with anie grieuous crime, they beginne to grudge at their well doing: and therefore not onely Zaccheus is hated for receiuing of Christ, but Christ is hated also for beeing his guest: When they could not accuse Christ for sinne, they accuse him for companying with sinners: For [Page] they must still be accusing some or other, for one thing or other, like their father the diuell, that both by name, Reuel. 12. 10. and by nature, Job. 16. 7. is a continuall ac­cuser of the brethren. It had beene the dutie of the Pharisies to haue receiued Christ, and made much of him as Zaccheus did: but they are so far off from entertaining him themselues, that it greeueth them to see Zaccheus giue him entertainment. And surely, such is the peruerse nature of the wicked, that they will neither receiue the grace of God when it is offred them, nor willingly suf­fer any other to embrace the same: like the wicked Iewes Acts, 13. 50. that would neither beleeue the doctrine which Paul preached, nor could abide that the Gentiles should be brought to the faith of Christ. The high Priests thought themselues too high, to haue poore humble Christ amongst them: The Scribes and the Pharisies, in their owne conceit, were too good, too wise, and too holy to receiue him into their company and not content to se­quester and estrange themselues from Christ, they dis­dained also that he should be conuersant with Publicans and sinners, as though he were not worthy to be conuer­sant amongst them.

If it were the office of Christ to conuert sinners, why should the Pharisies be offended at him, if he were some­times Mat. 9. 13. conuersant with sinners to work their connersion. If Christ were a Physitian to cure the sicknesse of the soule, that is, to saue the people from their sinnes, why Mat. 9. 13. should the pharisies murmure at him for keeping of company with Zaccheus, that was sicke in soule? for as it is expedient for the Phisitian to visit his patients for their better recouery, so it was conuenient Christ should visit sinners for their speedier conuersion. But as the Phisitian that resorteth vnto sicke persons, is not strait­way infected; so the soules Phisitian that conuerseth with sinners, is not thereby polluted. And therefore, as Christ performed his office though the Pharisies mur­mured, [Page] so let the ministers of God learne by this exam­ple, to performe their duties, though the wicked be offen­ded. It was the office of Christ to call sinners to repen­tance, yea, hee came to call Pharisie sinners as wel as Pub­lican sinners if the pharises would haue confessed them­selues Luke 18. to be sinners, as the Publicans did; but because they stood so much vpon their owne righteousnesse, and des­pised others, therefore Christ denounceth so many woes against them, and preferreth the penitent Publican that Matth. 23. trusted in the Lords mercy, before the proud Pharisie that trusted in his owne merits.

Though Paul was a Pharisie, and the sonne of a pha­risie, yet hee shameth not to confesse himselfe one of the Acts 23. 6. chiefe sinners that Christ came to saue. So if the Pha­risies that murmured at Zaccheus would haue beene sa­ued, they should haue confessed themselues chiefe sin­ners as Paul did. They should not haue accused Christ for 1. Tim. 1. 15. keeping company with sinners, but they should haue ac­cused themselues for not keeping company with Christ. The iust man (saith Salomon, Pro. 18.) is the first accuser of himselfe; but the Pharises are so farre from accusing themselues that they began to accuse Zaccheus & Christ together. Thus the pharisies of our time that make religi­on a cloake to couer their corrupt dealing, haue this pro­perty to thinke other men to be heinous sinners, and themselues only to be righteous: in so much as they will not sticke to speake like that proud people that was wont to say, Depart from me, for I am holier then thou: and like the presumptuous pharisie, Luk. 18. I thank God I am not as others are, extortioners, vsurers, adulterers, drūkards, or such like. I sanctifie the Sabbath, which other men pro­phane: I frequent sermons, which they neglect: J reuerēce the name of God, which they blaspheme: I pay tith, which others withhold: and fast oftentimes, which they doe seldome, or neuer. These were the speeches of the Phari­sies, Mat. 15. 7. Luk. 11. 44. that liued in the time of Christ, whom hee so often [Page] calleth hypocrits: and these are the speeches of the hypo­pocrits of our age, that seeme to liue after the straightest Luke 11. 1. Act. 26. 5. Mat. 23. 25. 27 sect of our religion. Acts. 26. They wash the outside of the cup and of the platter; that is, they iustifie themselues, and seeme maruellous holy in the sight of men, which can discerne by the outward appearance only: but vnto God that seeth and searcheth the secrets of the harts and reines, they appeare like painted toombes, full of dead mens bones, and all filthinesse: that is, they haue their inward parts full of rauening, and all kinde of wicked­nesse. Wherefore, as Christ said to his Disciples, Ex­cept your righteousnes exceed the righteousnes of the Scribes and Pharisies, you cannot enter into the Kingdome of heauen: Mat. 5. 20. So J say vnto you, that except your righteousnesse exceed the righteousnes of these pharisaicall hypocrites, ye can­not be saued.

These holy pharisies did vse to call the publicans, not vsurers, nor extortioners, as they themselues were; but by the generall name of sinners, as though they them­selues were free from sinne. Thus the Papists at this day doe vse to call the most sincere professors of the Gos­pell, not Lutherans, Caluinists, Zwinglians, or Prote­stants, as they were wont to call them: but now they terme vs hereticks, a name more odious then any other; whereas in the meane season, they themselues are of all others the greatest heretickes. So the Atheists of our time, when they cannot accuse the godly that are a­mongst vs, of vsurie, or briberie, or extortion, or drun­kennesse, or any such notorious sinne, they call them hy­pocrites, which is the summe of all: when as in very trueth they themselues doe best deserue that name: but it makes no matter what they call vs, neither are wee to be mooued at their despightfull speeches: for as the bit­ter taunts of these murmuring pharisies, could not hin­der Zaccheus in his conuersion, so the slaunders of these godlesse men, must not discourage the seruants [Page] of God from their good profession. The Pharisies did Zaccheus great wrong for calling him sinner, when hee had repented of his sinne: and the Atheists at this day doe greatly wrong the true professours, in calling them hypo­crites, which haue truely repented of their former sinnes, and endeuour by all good meanes to lead a godly life. Therefore as Zaccheus preferred his soules health before all their murmuring: so it behooueth vs to looke to our soules saluation, notwithstanding all the reproches and slanders that are deuised against vs. And as the Pharises might call Zaccheus sinner, but could not hinder his con­uersion: so the malicious worldlings may take away our goods, our good names, yea, and our liues also, but can­not depriue vs of our saluation.

Wherefore, as our Sauiour said to his Apostles, Feare not them that can kill the body, and then can do no more: so I Math. 10. say vnto you, Feare not the frownes of the wicked, for they are not able to hurt your better part: seeke not to gaine the fauour of the world, for the whole world is not able to saue a soule, but feare to offend him that is a­ble to destroy both body and soule in hell, and seeke to please him that is able to saue them both in heauen for euer.

Now followeth an other fruit of Zaccheus conuer­sion: namely his good confession: for, as hee beleeued with his heart vnto righteousnesse, so he confessed with Rom. 10. 10. the mouth vnto saluation. VVhen Zaccheus was moc­ked of the Pharises, it seemeth that hee should stoope downe for shame: but when he was thus reprooued and reuiled by them, the Scripture saith, that hee stood vp in signe of gladnesse. As the Apostles went away reioy­cing that they were counted woorthy to suffer rebuke Acts 5. for the name of Christ: so Zaccheus the Publican went foorth reioicing, that he was reproched for the cause of Christ. Before, Zaccheus was a Publican, and therefore stood in sinne very dangerously, like the house that is [Page] builded vpon the sand, ready to be ouerturned with eue­ry tempest: but now Zaccheus is become a true christian, Luke 6. 46. and therefore stands in righteousnes very safely; like the house that is built vpon a rocke, free from any danger of falling.

Behold Lord, the halfe of my goods, &c. There are two parts of this confession. The first is his gift to the poore: The second is the restitution of his vniust gotten goods. Before, Zaccheus was an oppressor of the poore, now he is a great benefactor to the poore: before, hee was an en­crocher vpon other mens goods; now he is a distributer of his owne goods: before, he was a receiuer and a taker, 1. Tim. 6. Matth. 13. now he is a restorer and a giuer: neither doth he giue spa­ringly, but he giueth liberally, laying vp a good foundati­on against the time to come.

Now hath Zaccheus found that pretious pearle, and for ioy thereof, he is content, not to sell, but to giue all that he hath to enioy the same. VVhen the rich Ruler (in the former chapter) was willed to sell all that he had, & to giue it to the poor, he went away very sorrowfull, for Luke 18. he was very rich: but Zaccheus perhaps as rich as he, is content, of his owne accord, and vnbidden, to bestow halfe his goods vpon the poore, and that with a cheerfull minde. If Zaccheus had giuen only the third part of his goods, no doubt but Christ would haue accepted it, for he accepted the widdowes farthing, because it was giuen with a willing mind: but if he had giuen all Luke 21. his goods to feede the poore, as the Pharises gaue their almes, to bee seene of men: yea, or his body to be bur­ned, as some Romans haue done, to get renown, it should haue beene to no purpose, because it was done to a wrong 1. Cor. 13. end.

Now, as Zaccheus was rich in the goods of his life, so was he rich in faith also: neither was it an idle or dead saith that Zaccheus had, but it was a fruitfull and liuely Gal. 5. 6. faith, a faith that worketh and laboureth by loue, such [Page] as is required at the hands of Christians. Saint Iames saith, Shew me thy faith by thy workes. And here Zaccheus doth shew his faith by his works. Before, he was exer­cised in vngodly works, which are the fruites of infide­litie: but now he is exercised in the works of mercie, which are the fruites of a liuely faith. Zaccheus is very liberall in releeuing the poore, but he is liberall of that which is his owne: so there are many now a daies that are very liberall, but it is of that which is none of theirs; for as Nahab and Abihu offred strange fire vnto the Lord, so these men offer strange goods vnto the Lord, There are some amongst vs, that thinke to make amends Leuit. 10. for their vniust dealing, by giuing part of that to some good vses, which they haue gotten by bad meanes; if they haue gotten a pound by vsury and oppression, they are content perhaps to giue a penny to releeue the poore. But as it was not lawfull for the Israelites to bring the price of the hire of an harlot into the house of the Lord, so it is not lawfull for vs to apply the gaine of our ill got­ten goods to the seruice of God. Deut. 23.

Zaccheus saith not, I haue giuen as an vpbraider of God: or, I will giue, as a delayer, that meanes to giue away his goods after his death, when he can keepe them no longer: but he saith, I giue, to signifie, that his will is his deede, and that he meaneth not to take any daies of paiment for the matter. For as before he ranne apace to see Christ, and came downe hastily to entertain Christ in his owne person; so doth he here giue quickly to releeue Christ in his needy members. This is Zaccheus last will and Testament that he maketh before his death and seeth the same proued & performed before his eies. If therefore we desire to doe any good to any of our poore brethren, let vs learne of Zaccheus to do it quick­ly while we are aliue, for time will preuent vs, and death wil preuent vs, I know there would be many that would [Page] be willing to giue some part of their goods to the poore before their death, as Zaccheus did: but that they know not what neede themselues may haue thereof before they die; and therfore for the most part they will hard­ly forsake or leaue their goods, till their goods forsake and leaue them. But heerein they shew themselues to doubt of Gods prouidence, and as it were to distrust of his paiment, who hath promised to repay whatsoeuer is giuen vnto the poore, as it were lent vnto himselfe, and that not secretly, though they did their almes neuer so secretly: but the Lord will reward them openly, as our Sauiour speaketh, Matt. 6. The wise preacher, Eccl. 11. Pro. 19. 17. willeth vs to cast our bread vpon the waters; that is, to be liberall to the poore, whose watery eies bewray their great necessity: or (as others expound it,) to hazard and aduenture some of our goods vpon our needy bretheren, as Merchants do aduenture their goods vpon the seas: for although they may seeme to bee in great perill and danger of perishing in the waters, yet commonly it falleth out, that by the blessing of God they return with greater profit. So albeit, the reliefe that is bestowed vp­on our distressed neighbours, may seeme to be lost; yet as the wise man saith, after a time we shall find it again: and as the pretious oile descended from Aarons beard to the skirts of his cloathing, so certainely the oyle of mercy and charity which we poure into the wounds of Psalm. 13 3. our distressed brethren, shall descend into our owne soules; and as the widdowes oyle was encreased in the Luke 10. 1. King. 17. cruse, because she releeued the Lords Prophet, so shall this pretious oyle bestowed vpon the poore, bee returned vpon our heads in great measure. Thus is Zac­cheus liberall as you see: for he giueth a way halfe his goods, but he giues it not to the rich, that might giue to him againe, but he giues it to the poore that cannot requite him: to teach vs vpon whom we should bestow our almes. As God that is rich in mercy, giueth all things [Page] vnto vs that cannot requite him: so the rich men of this world (if they haue any spark of mercy in them) should giue vnto the poore that cannot requite them. But a­mongst vs in euery place almost, it is farre otherwise: for if any thing be to be giuen, not they that are poorest and stand in greatest need, but they that can make best friends are best preferred. Thus Diues is still enriched, and Lazarus is still reiected. If wee send to a great man, we send an oxe for a present, but if we send to a poore Luke 16. man, we send a crust for an almes. Therefore as Christ Math. 12. said to the Iewes, that the Niniuites should rise in Iudge­ment against them, because they repented at Ionas prea­ching: so it may be said vnto vs, that Zaccheus shall rise in iudgement against vs, and condemne vs: for he shew­ed great mercy vpon the poore, but wee are voide of all compassion.

Thus you haue heard the first part of Zaccheus con­fession, wherein you see his liberality to the poore. Now you shall heare the second part of his confession, where­in hee promiseth restitution of his vniust gotten goods. Before, Zaccheus gaue to the poore the halfe of that which was his owne: now hee restoreth that which is none of his, to the right owners. And because hee had detained their goods so long, to their great losse & hin­derance, therefore he doth not onely restore the princi­pall, which he had taken from them, but hee alloweth them their costs and dammages they had sustained. As Ioram King of Israel caused to bee restored to the 2. King. 8. Shunamite her house and land, and all the fruites and profites of the same, which were wrongfully kept from her seauen yeares together: so Zaccheus the customer restoreth to those that he had oppressed, their goods which he had gotten from them, by fradulent dealing, with all the fruits and profits that might come thereof: during the time of his vniust profession. So liberall was Zaccheus to the poore, that hee gaue them halfe his [Page] goods: and so little got Zaccheus by his vsury and op­pression, that for euery penny he restored foure. If the vsurers and extortioners of our time would restore foure­fold for that they haue wrongfully gotten. I feare me they would haue but a small halfe to giue to the poore, and but a little left to help themselues. There was no law to compell Zaccheus to make such restitution, except he will confesse himselfe to be a theefe, because he was an vsurer, and then the law of God requireth such restitution. And surely Zaccheus seemeth after a sort to confesse his theft, because he promiseth foure-fold resti­tution. If a man had stolne a sheepe, the law of God re­quireth that he should restore foure sheepe for one: and the ancient Romans had this law, that vsurers Exod. 22. 1. 2. Sam. 12. should forfeit foure times so much as they tooke for vsu­rie. If the same law were now to vse against our theeuish vsurers, as it was sometime among them, we should not haue such complaining of the poore both in prisons and streetes. But if these great theeues (I meane our biting vsurers) that rob and spoile without ceasing when they haue no neede, might find no more fauour then those petty theeues which rob and steale sometime, when they are driuen thereto by extreme necessity, then surely the Common-wealth would soone be disburdened of that pestilent brood of caterpillers wherewith it is pestered. I wish them betimes to looke to their owne estate, and with Zaccheus to forsake their damnable trade. If they haue liued hitherto by the gaine of vsury, let them now lament their sinne and call to God for mercy and for­giuenesse: let them make restitution of that they haue wrongfully taken, and grieue that they haue so long de­tained that which is none of theirs. For as no sinne is par­doned without repentance to God, so vsury is not par­doned without repentance to God: and as the sinne of theft is not remoued, before restitution be made to men (if the party be able,) so the sinne of vsury (which is a se­cret [Page] theft,) is not remitted, before restitution be made to those that are oppressed and spoiled by this secret theft. Thus you haue seene how Zaccheus that was once a hoorder of his goods, as our rich men are is now a li­berall disposer of his goods, as I wish they were. He that lately was a Camel laden with riches, and therfore vnapt to goe thorow a needles eye, hath now like the Ca­mell cast off his rich lading, and therefore may enter in Mat. 19. at the narrow gate. Some rich men would rather haue lost their liues, then forgone their goods, and for halfe Mat. 7. that losse would haue prooued very pensiue: but this was the ioyfullest newes that euer came to Zaccheus house, sweeter to him then all his gold and siluer: that whereas before, he was in the state of damnation, now saluation is promised to him and his house: and where as before he was the seruant of Satan, now he is become the child of Abraham. Now Zaccheus house is become Gods house, and Zaccheus himselfe is the son of Abra­ham; and therefore no cause why Christ should not re­sort to Zaccheus house. As Christ said to the penitent theefe, This day shalt thou be with me in Paradise: So he saith heere to the penitent Publican, This day saluation is Luke 13. come vnto thy house, and this day thou art become the child of Abraham. Christ loueth not to be lōg in any mans debt: for as he saith to Zaccheus, To day I must abide at thy house: so he saith to the same Zaccheus, To day and hence-forth for euer, thou and thy house must abide with me in hea­uen. Here is a happy change in stead of a little worldly treasure, subiect to losse by theeues, and to spoile by rust and moths, to haue all store of heauenly treasure, which neither theeues can steale, nor canker can cor­rupt: in stead of an earthly house, subiect to fire and fal­ling, Mat. 6. to haue a house giuen of GOD: not made with hands, but eternall in heauen, 2. Cor. 5. 1. Who would not rather choose with Zaccheus to giue halfe his goods to the poore, that he may be an heire of saluation, and [Page] the Son of Abraham to rest in his, Fathers bosome, than with Diues to keep all from the poor, & be tormented in those eternall flames? That rich glutton that denied the crums from his table, chalenged Abraham for his father, but he was refused, because he had not the faith nor works of Abraham: but Zaccheus, though by nature he Luke 16. were not the child of Abrahā, yet by grace he is become the child of Abraham, because he walked in the steps of that faithfull Father. Abraham beleeued before he was Iohn 8. 39. circumcised, so Zaccheus beleeued before he was circū ­cised. As Abraham left his countrey and all that he had Rom. 4. 12. when God called him, so Zaccheus left his office and the most part of his riches, when he was called by the Son of God: & as Abrahā desired to see the day of Christ, & saw it & reioyced; so Zaccheus desired to see Christ, & he saw Gen. 32. 1. Acts 7. 3. him & reioyced. Now is Zaccheus a gentile become the child of Abraham, & not only he, but his whole house al­so is become the house of Abraham; for when Zaccheus Iohn 8. 56. is conuerted, his whole house is conuerted. As the Ma­ster is, such are the seruants; if he be godly and religious, they proue godly and religious; if he bee an Atheist, they prooue Atheists likewise. Therefore keep no companie with the wicked, for it is most, pernicious: but associate thy selfe with those that feare the Lord, that thou also maiest learne to feare the Lord: who for his mercy grant that we may with Zaccheus be desirous to see Christ, ioyfull to receiue Christ, liberall to releeue the members of Christ, and ready to make amends when we haue Psal. 18. wronged any of our brethren, that so with Zaccheus wee may be heires of saluation, and the true sons of Abraham to raigne with Christ in heauen for euer, by the meanes and merites of him that died and rose againe for vs. To whom with the Father and the holy Ghost be all glorie,

Amen.

THE CALLING OF IONAH.

YOu haue heard the sweet song of old fa­ther Simeon, like the pleasant song a sweet bird before her death, setting forth the ioy of the righteous that embrace Christ Iesus. Before Christ Iesus vouchsa­fed to come to vs, we would not come vn­to him, but in all our doings we wrought our condemnati­on, and through the innumerable heaps of our iuiquities, la­boured to driue him without all hope of mercy from vs. So wee continued like flies, which flutter about the candle till they haue consumed themselues. When wee had done as much as in vs lay to driue him away from vs, then hee saued vs, and recompenced good for euill vnto vs. So that if God had loued vs no more then wee loued our selues, wee might haue perished in our sinnes, and our blood should haue beene vpon our owne heads. Jf Christ bee the light of the Gentiles, let vs embrace him, and euery one walke as becommeth the children of light: but ma­nie doe shut their eies against it, lest they should see, and not onely many smother their owne light, but the Sunne saith vnto the Moone, shine not; and the Moone [Page] saith vnto the stars be not bright. And many haue smoothred their light so long, that the dampe hath put out the candle; and thus they labour to bring the darkenesse of Aegypt vp­on Goshen: so that their eies haue forgotten to see, and somany goe cut of the way, because they would not looke vpon the candle, and the diuell giueth to euery one that which hee wisheth, so it may bee for his hurt. But who can but pitty, that with the same Manna which commeth from heauen and feedeth many of life euerlasting, so many are poisoned and find in it nothing but fauour of eternall death?

The Iewes had no cause to enuie our light, for he gaue them glory: hee was poore, and yet hee gaue them riches: hee was counted base, and yet hee made them honourable: hee was contemned, and yet he made them beloued: they were full of darkenesse, and hee brought them light; but they contemned his light, and so procured their owne con­demnation. And therefore now it is come to passe, that they are become vagabonds vpon the earth, and most contemned of all other Nations, and euery people haue a dwelling, whereas since they prophecied euill vnto them­selues, saying; His blood bee vpon vs and our children, goodnesse hath put on the face of bashfulnesse amongst them.

Jf thou embrace Christ as Simeon did, the Christ is thy glory; but if thy glory consist in beautie, which fa­deth; in gay cloth, which weareth; in wealth, which wasteth; or in gold, which rusteth; then Christ is not thy glorie.

Wee haue gone long with an old man, and now we haue lost him, but we are loth to part with him, he is such a good companion, neuerthelesse wee hope to finde him againe in Ionah.

Wee haue gone but slowly with him, as with an old man that is not very swift of foote; but now we must runne with Ionah as with a Post, lest Niniuie be destroied.

J neede not to shew the authority of Prophets: but concerning their sorts and differences, there are three sorts of Prophets. The first were such, as called vpon the name of the Lord in praier for the people, and receiued an an­swer from the Lord in the peoples behalfe: of which sort 1. Sam. 10. 9. was Samuel, and these were called Seers. A second sort of Prophets were such as God raised to expound the Law, and declare the will of God vnto the people, when the priest and such as should doe so, were slacke in their callings, of which sort was Esay, Ieremy, Ezechiel, Daniel, Hosea, Ioel, Amos, Obediah, and the rest of the holy Prophets. A third sort were such as haue beene since Christ, working such like effects, of which sort was the Prophet Agabus of whom mention is made in the 11. of the Acts, and 28. verse.

Now in the second sort of these, was Ionah, whom God sent to declare his will to his people, vnto whom also the Lord did reueale the subersion of kingdomes, the ouer­throw of Tribes, the captiuitie of Nations, the calamities that were to come vnto the sonnes of men for iniquitie and rebellion against God.

As all wise men were not borne at once, nor liued toge­ther: so these holy Prophets haue not beene at once, but were raised vp by the Lord God, some here some there, ac­cording to his pleasure, and as hee saw the people stand in need of them, by reason of the corruption of the times.

And furthermore, the Lord hath not at any time re­uealed vnto one of these, all things that might bee reuea­led, but as much as sufficient for them euery one in their times and places. Neither hath any of them told as much of the will of God as might bee declared; nor fully expounded his Lawes: but the Patriarkes left some to the Prophets, and the Prophets left some to the Apostles, but they haue left none for vs, but they haue all set open the whole will of God vnto vs, and euery Prophet now [Page] bringeth only golde, myrthe and frankencense, like the wise men that came to see our Lord.

There are three things that mooued mee to take this story in hand aboue all others. First, because you know the story, and therefore can the better conceiue of the matter, as I goe forward with it. Secondly, because it is briefe, and doth containe a great deale in a little. Third­ly, because it is most agreeable for the time and state of this sinful age wherein we liue, and therefore most cun­enient for vs. Jt is manifest that Ionah lined in a very troublesome time, namely, in the time of Ieroboam the soune of Ioash King of Israel, a wicked King, though not hee that is called the Ieroboam that made Israel to sinne. For of this second Ieroboam, in whose time he pro­phecied, it is written, 2. King. 14. 24. he departed not from any of the sinnes of Ieroboam that made Israel to sin; which commendeth the holinesse of Ionah, in that he in the middest of the corruption wherewithall the people were ouerflowne, was vncorrupted and vnspotted, and called to be a Prophet amongst the people of God. For he had prophecied in Israel before he was sent to Nini­uie, as the word also doth argue; which laieth open and magnifieth the great loue of God, in that he sent a Pro­phet 2. Reg. 14 25. to admonish this vngodly people, when as hee should haue sent a thunder-bolt to terrifie them, or ra­ther vtterly to destroy them; so that there mercy stept before iudgement.

His name was Ionah, which signifieth a Doue, which admonisheth vs, that as we labour to be as wise as Ser­pents, so we should also desire that we might be as sim­ple as Doues. his fathers name was Amittai, which sig­nifieth truth. I would that Truth were euery Preachers father.

There are two speciall things contained in this Hi­storie. 1 The first, the great mercy of God shewed vnto three sorts of men: the Niniuites, Ionah, and the Mari­ners [Page] in respect of the Niniuites, that he sent a Prophet to Niniuie, a Citie of the Gentiles, which were strangers from the couenant, from the promise, & strangers, from the common wealth of Israel, and conuerted them by his preaching, and so spared them now.

In regard of Ionah, that being, for his disobedience in 2 flying to Tarish, when he was sent to Niniuie, throwne into the sea, he prepared a great whale to swallow him, and in his belly, euen in the bottome of the Sea, where there was no hope of life for him, preserued him: and af­ter three dayes deliuered him thence safe, and then cast him not off, but continued him in his calling, & wrought powerfully by him, both in the ship, conuerting the ido­latrous Mariners, and in Niniuie, humbling the King and the whole City.

And lastly, when he had most vnworthily doubly murmured and iustifie himselfe against God, hee con­tented 3 himselfe with gentle and milde reproofe of him. In consideration of the Mariners, that hauing been idola­ters all their liues, & now in daunger, giuing the honor of God to their owne fancies, God yet conuerteth them, so that they called vpon him, and sacrified, and made vowes vnto the true God, and by his mighty power, ha­uing the winde and seas calmed, were then and for euer saued.

The second thing is Ionahs fall, and rising againe. His fall, first sinning, both flying from God, & murmuring, and therein iustifying himselfe: secondly, sustaining his punishment, manifold and long feares, casting into the sea, and continuing in the Whales belly three daies, and afterward his reproofe and conuiction. His rising, first repenting in the ship, in the belly of the Whale, and be­ing cast out of it. Then also faithfully discharging his duety, crying against Niniuie couragiously.

We haue seene Ionah a far off, if we would wee might see him neerer. He that receiues a Prophet in the name [Page] of a Prophet, shall receiue a prophets reward. Therefore let vs prepare our eares to heare, and receiue the word of God preached by the Ministers, and let vs thinke that Ionah is come againe to our houses to preach, and whe­ther it be 40. daies, or 40. weekes, or 40. yeeres, they that liue like Sodome, shall be punished like Sodome. But as our Sauiour saith to his disciples, Pray that your flight be Matth. 24. 21. not in winter, nor on the Sabbath: so say I vnto you, pray that the Lords comming be not on the weeke daies, for if he come then, how should he find you? Therefore J pray you learn at least now, and giue good eare, that you may heare sufficient for all the weeke.

Herein I obserue, that Ionah went not before he was sent: for going to preach vnto the Gentiles, it was need­full that he should haue a speciall calling and commission from the Lord himselfe: for it was vnmeete to cast the childrens bread vnto the dogges, vnlesse he had a speciall commandement from God so to doe.

None ought to take vpon him the function of prea­ching in the Church, vnlesse they haue their warrant or authority from Gods, as Aaron had. And although they Heb. 5. 4. haue not their authoritie in that forme and manner as Ionah had his, (namely,) as it were by word of mouth, e­uen from God himselfe, Arise and goe to Niniuie: yet they must haue their warrant from him, else their calling is vnlawfull.

But now heere is another authority crept into the Church, that makes so many Idolls, which haue eyes and see not, tongues and speak not, eares and heare not, and that is this, when one stalleth vp another into Moises chaire, not hauing Moses rodde, nor Moses spirit. But this gall will not hold spurring. Further I obserue, that as the word of the Lord came to Ionah: so the word of [Page] the Pope came to his Priests, Iesuits, & Seminaries, but so and in such sort many times, that they are drawne to [...]borne while masses are said for them at Rome.

That which came vnto him was not alwaies with him, but so it was, that when the word of the Lord came vn­to any of the Prophets, then they were well furnished with abilitie to teach, to preach, to reprooue, or to com­maund whosoeuer the Lord would haue so handled. As by example: Nathan the Prophet did Dauid the King, that hee should build a Temple, 2. Sam. 7. and 1. 2. Sam. 7. 1. Chron. 17. Chron. 17. And a litle after he came and bid him that he should not build it. Where we see, that when he bid him build it, then the Spirit of the Lord came not vnto him to bid him so to doe. And therefore the Spirit of God came vnto him the very same night, and bid him that he should goe to Dauid, and bid him that he should not build it. For this is euident, that as God himselfe is constant, so his Spirit and his word are constant, and therefore neuer saith and vnsaith one thing.

Againe, the Prophet Elisha said, 2. King 4. that the Shunamites heart was grieued, but the Lord had hid it 2. King. 4. from him: and had not as then declared the same vnto him: which doth note vnto vs, that the same word whereby the Lord hath, and doeth reueale maruellous things vnto the Prophets, was not now vpon him, ney­ther is alwaies vpon any Prophet, but according to the will of God it comes vnto them, to reueale vnto them what he would haue them to doe, and when it pleaseth him.

Also Daniel said, that the Lord did not reneale the Kings dreame vnto him, for any wisdome that hee had Dan. 2. 30. more then any liuing, but onely for the Kings sake, and for the poore people of Gods sake: and so you must thinke of vs that are the Ministers of the Gospell, that the Lord doeth not reueale his will vnto vs, for any wis­dom [Page] or worthines that is in vs, more then other men, but for your sakes, & that we might reueale it to you. Ther­fore heare vs euen for this cause, because the Lord hath reuealed vnto vs these things for your sakes and good.

From the calling we come to the charge.

God commeth and findeth vs all asleepe, then he bids vs arise; for they are not fit to conuert others, which are not yet conuerted themselues, according to that saying of Christ to Peter: When thou art conuerted, strengthen Luk. 22. 30. thy brethren, teaching them by your experience.

Now adaies men take vpon them to reprooue others for committing such things as themselues haue practi­sed, and do practise without amendement, notwithstan­ding their diligence in teaching others their dutie; they can teach all the doctrine of Christ sauing three sylla­bles, that is, Fellow me. Therefore these are like some Tay­lors which are very busie in decking and tricking vp of others, but goe both bare and beggerly themselues. Yet they will not let vs plucke out the more that is in their eyes, vntill wee haue plucked out the beame which is in our owne eyes.

Niniuie was the greatest and the antientest Citie in the land of Assyria, and the name of it signified Beautifull, which name was giuen it, rather for the greatnesse and beautie thereof,, then for the name of Ashur, which, was the builder and first founder thereof, as we reade in the booke of Genesis. It had a faire name, but foule deedes, like this Citie. Gen. 10. 12.

God would not suffer any people to bee vntaught; therefore he hath written this name in great letters, easie to bee read of all. The heauens declare the glory of God, and the firmament sheweth the work of his hands. They haue no speech nor language, without them is their Psal. 19. 1. 2. 3. [Page] voyce heard. Their line is gone foorth through all the earth, & their words into the ends of the world. In them Rom. 1. 19. 20. is manifest for all what may bee knowne of God. For his eternall power and God head are seene by the creation of the world: but especially hee teacheth some by his word also. Therefore he sent vnto the old world Noah, Gen. 6. Gen. 19. Act. 16. 6. Lot to Sodome, Moises to Israel, and heere Ionah to Ni­niuie. But when Paul with Silas and Timothy had gone throughout Phrygia, and the region of Galatia, they were forbidden of the Holy ghost to preach the word in Asia. Then came they to Mysia, and sought to goe into Bithynia, but the spirit suffered them not.

The Iewes would not heare the wod of God by Ionah, and therefore the Lord sent him to Niniuie. They that griue the spirit, quench the spirit. Then goes the Pro­phet from Samaria to Niniuie. The word was in Sama­ria, it went thence to Niniuie: the Gospell was at Ephe­sus, it is come into England: it is gone out of the Citie, Reu. 2. 4. 5. 1. Cor. 10. 12. but it may depart from England againe. If any thinke that he standeth, let him take heede left he fall.

But the Prophet goes from Samaria to Niniuie, that was, both to shake off the dust of his feete, to witnesse a­gainst them their obstinacie and hardnes of heart: and secondly, to let them see that the wicked Gentiles were more righteous then they, in that they repented at the voyce of one Prophet; yea and that with one sermon: whereas themselues refused, and resisted all the holy and worthy Prophets that God sent vnto them. And third­ly, it may bee to signifie, that the Iewes for their con­tempt and negligence should be reiected: and the Gen­tiles should be receiued into the fauor of God, that they might bee an holy and sanctified people vnto the Lord in their trouble.

Niniuie had fifteen hundred towers in it, as some doe Ion 2. 4. 11. write, and a hundred & twenty thousand little children (as it is noted in the end of this story) therefore it may well be called a great City: but the greater it was, the more vngodly it was. For as one man taketh sicknesse of another: so one man is infected by the wicked wordes and ill example of another, and so taught to sinne the more, till the measure of sinne be full.

First God biddeth him; Arise and shake off all impe­diments, & then to goe and call them to the battell, and now he bids him cry out against them, and so terrifie them. Euery Prophet is a crier, as appeareth where the Lord biddeth Esay to lift vp his voice like a trumpet. E­uery Esay 48. 1. Prophet must both bee plaine and bold, and this many times maketh the poore seruants of God to speake their mindes as plaine and bold, as if they sate in iudge­ment. Iohn was a voyce, a voyce would not serue; he was Luk. 3. the voice of a cryer, and yet hee could not make all the crooked straight, nor the rough plaine.

And because all the Preachers of the Gospell should cry, that is, preach zealously, in the second of the Actes it is written; The Holy ghost came downe in fire and tongues: but this fire is quenched, and the tongues are tied vp, so that they that should cry are starke dumbe: but though they cannot speake, they can see, they can see if a great benefice fall, though it be an hundred miles off: and Pharaoh had more care of his sheepe, then wee haue of our soules.

If Preachers were not deafe, they needed not to crie one to another; but such is the dumbnesse of Preachers, and the deafenes of all sorts of hearers, that there is great slownesse of followers, so that there is but little good done, and but a few fruits gathered.

If ye were not deafe, we neede not to crie, but because yee be dull of hearing, therefore wee cry with mouth, with heart, with hand, with foote, and with all the pow­ers of our bodies vnto you, and yet how little do you re­gard it? But are not ye commanded to heare as well as we to cry? Yet the cocke croweth when men are asleep, Mat. 36. 70. 72. 74. Prou. 28. 9. yea the cocke croweth, and still Peter yet denieth his Master.

Before you cry vnto the Lord, heare what the word crieth vnto you, and let not your workes crie for ven­geance while your tongues cry for mercie.

When men heare the Preacher speake against pride, hypocrisie, couetousnesse, or anie other sinne, then they looke one vpon another, as though it belonged not vnto them: but who can say his heart is cleane?

Our sins buffet God on euerie side, as the Iewes, buf­feted Christ, first on the right side, then on the left side, and neuer leaue till they haue prouoked him to cry a­gainst vs. When God cries, then we should weepe, con­sidering wherefore hee cries: for there is nothing that can prouoke the Lord to cry but sinne, and that hee euer crieth against. Doe what you will, and say what you will, and the Lord will not be offended with you, vnlesse you sinne: but if you commit sinne, he is iust, and there­fore will not leaue til he hath by crying slaine either you, or sinne, that raignes in you. For as an angrie man euer pursueth that which he hateth, vntill he hath destroied it: so the Lord crosseth and followeth vs with his iudge­ments, vntill he hath slaine that which most deadly hee hateth, sinne.

Reproofe is the necessariest office, yet is it least regar­ded, yea most abhorred. For now wee thinke if one re­proue vs, he hateth vs. But the Lord saith, Leuiticus 19. Thou shalt not hate thy brother in thine heart, thou shalt Le. 19. 17. [Page] reproue him, & suffer him not to sinne: noting thereby, that if we flatter any in their sinne, or see them sinne, and not reproue them for it, it is a manifest signe that we doe it of hatred, how great loue and good will soeuer wee pretend toward thē: seeing the matter tends to the hurt of their soules, and the offence of God.

Yea, if a Preacher reproue sinne, he is thought to doe it of hatred, or of some particular grudge: and to be too busie, too bitter, too sharpe, too rough, and therefore say, he should preach Gods loue and mercy, for he is a Preacher of the gospell, he tells vs of, & threatens with the law, and so throwes vs downe too low, some to de­spaire: as though we preached the law onely, or chiefly, and not the Gospel also continually, to them that loath and striue against their sinnes, though they sinne gree­uously. Others, as though they were galled, will say, let him keep his text, or they will say, he is beside his booke: as though no text in Scripture reproued sinne, and so of all doctrines, the doctrine of reproofe and reprehen­sion of sinne, is most contemned, and least esteemed. But let a Preacher preach darke mysteries, or prophane speeches, or vnprofitable fables, or friuolous questions, or curious inuentions, or odde conceits, or braine-sicke dreames, and any of these will be more welcome vnto them then reprehension, which is most profitable and necessariest of all. Balaams Asse neuer spake but once, and then he reproued. Then if Balaams Asse reproued Balaam, how much more ought Balaam to reprooue Num. 22. 28. Asses, or such as will be no otherwise then beasts in their behauiour? But perswade your selues beloued, which is most true, though we speake as if we were angry with you, and threaten as if we would hurt you, and crie a­gainst you as if we hated you, yet we loue you in the dee­rest blood we haue, and therefore, though with perse­cution we preach the law to leade you to the Gospel; we preach iudgement, that you may finde mercie; wee [Page] preach hel to bring you to heauen; whatsoeuer & how soeuer, we preach, we doe all to fill your hearts with ioy in beleeuing, and hauing made you fruitfull in all good workes, present you without spot, nay glorious also, as a virgin most beautifull, to the Lord of all grace & glorie, Christ Iesus.

Hitherto we haue heard of Ionah called, and charged to cry: but what should he cry? Indeede it is not expres­sed in this place. But what then? Why then the Papists may say, that he was charged to crie against them for neglecting their traditions. Assuredly they may with as great trueth and as much probabilitie, as they doe gather Iohn 16. 12. Ioh. 21. 25. Acts 1. 3. 1. Tim. 6. 20. 2. Tim. 1. 13. and 22. out of diuers places of the new Testament, that they ought to be obserued. But Ionah hath not left it doubt­full what he was to cry, for in the third chapter, verse 2. the charge is repeated, and thus expressed: Goe and pro­claime against it the proclamation which I speake vnto thee. He was then to cry what God had commanded him. O that none would crie but what God had com­manded!

But what did God command him to crie? euen that which he afterward cried: Yet fortie daies, and Niniuie shall be ouerturned. Ouerturned? yea ancient Niniuie, faire Niniuie, proud Niniuie must be destroyed. No man sits so high, but destruction sits aboue him, and will fall on all that persist in their defection. Iustice would haue come against them, before it cried against thē; but God the most gratious would haue them cried against, that they might cry out, woe and alas for their sinnes, so preuenting deserued and threatned vengeance: for they hearing the crie of God, cried out themselues, and that in great humbling to God, so God heard their cries, and tooke pitty on them.

Isaiah was commanded to cry, and he cried: All slesh is grasse, yea all the glorie thereof like the flower of the Isa. 40. 6. 7. field. The grasse withereth, the flower fadeth when the [Page] spirit of Iehouah bloweth on it. Surelie the people is grasse. Iohn was commanded in the spirit of Eliah to cry, and he cried, Prepare the way of Iehouah, make euen in the desert a path for our God. And Ionah was Esay 40. Matth. 3. 3. Ion. 1. 2. & 3. 2. Isa. 58. 1. commanded to cry, and he cried: Yet fortie daies, and Niniuie shall be ouerthrowne. And all the Preachers of the gospell are commaunded to cry, and that aloude, not to spare, to lift vp their voyces like a trumpet, to shew Gods people their defections, and the house of Ia­cob their sinnes. And then also, if they thereby be truely humbled, to proclaime vnto them, their iniquitie is par­doned, they haue receiued at the hand of Iehouah dou­ble for all their sinnes. It is required of the disposers of Gods Isa. 40. 4. 1. Cor. 4. 4. secrets, that they be found faithfull. And woe to them that loue the pleasures of sinne, more then the glory of God.

For, &c. We haue heard the charge it selfe giuen, hea­uy newes, that a most beautifull Citie, a most rich Citie, a most populous Citie, and a most ancient Citie, must be ouerturned, and that within fortie daies; what is the cause? Their wickednes is come vp before me: as if hee had said, Niniuie hath followed her lusts, and forgotten the Law, to satisfie her desires; she hath notoriously dis­pised her soueraigne, defied all wel-meaning, all good dealing: and this is known to the iust Iudge, and at his barre she is arraigned, and her accusers stand crying at the barre for iustice. Therefore she may no longer bee forborne, execution of iustice must needs be done: let her therefore prepare for death; and that she may Cry a­gainst her yet fortie daies and Niniuie shall be ouerturned: for their wickednesse is come vp before me.

When God sends criers vnto a people, it is a most ma­nifest signe that their wickednes is come vp before him, which doth cause him thus to exclaime, thus to cry out against them. And then if they will not repent whilest [Page] Gods criers continue crying amongst them, the Lord of Hostes will rise vp in armes against them.

Will you see the Niniuities sins in a scroll, that withall you the daughters of Niniuie may see, that wealth and wickednes goe together, prosperity and securitie kisse each other? Niniuie (saith Nahum) was like a poole of waters, most populous, and full of all store, which to in­crease, Nah. 2. 8. 9. it was wholly full of lying, deceit & fraud, full of 3. 1. and 2, 11. 12. Zeph. 2. 15. robberie, oppression, and all violence, a bloodie Citie: whereby it encreased in wealth, they flourished in ho­nour and glory, and therefore as Zephaniah hath it, was a reioycing, a rioting Citie, sate securely, and proudly contemned others, saying, I am, and none is besides me. Moreouer, it was the Mistris of witchcrafts, a most ido­latrous citie, yea sold people through her whoredomes, Nah. 3. 4. and Nations through her witchcrafts, and made other idolatrous like her selfe, as 2. Kin. 16. 10.

Sinne mounts vp on hie, like the tempter which led Christ vnto the top of the pinacle, to behold al the plea­sures of the world at once, and then because wee haue falne down before the god of this world, and tempted the God of heauen, whether he be iust, or no; therefore wrath speakes out of the fire, Now thou hast taken thy pleasure, thou must take also thy punishment.

A most heauy and greeuous thing it is, if you knew what you are doing here, and what your sinnes are do­ing at the barre of Gods iust iudgement. For euen now before you came hither, you were seruing the diuell in sinne, but now it is too late to speake of it, and where are they now? flesh and blood could not stay them, nature could not stay them, pleasures could not stay them, ri­ches could not stay them, nor they could not stay them­selues, but they are ascended vp before the face of the eternall God, to stand at his barre and cry for vengeance [Page] to fall vpon vs, for committing such hainous sinnes a­gainst the maiesty of God.

An arrow is swift, the Sunne is swifter, but sinne is swiftest of all: for in a moment it is committed on earth, it comes before God in heauen, & is condemned to hell, for though Nimrod could not climbe vp to heauen, his sinnes flew vp to heauen: and though wee stay below, our sinnes ascend high, like the tower of Nimrod, but they fling vs down to confusion, & we become Babel. For when we sinne we are as the shel-fish which the Ea­gle taketh, and flieth into the aire with, and then letteth it fall vpon the rockes, and so dasheth it in peeces, and then deuoures it. For the wrath of God taketh vs vp on hie, and throweth vs downe low vpon the rockes of shame and contempt, and terrour of conscience: and so hauing crushed vs, & bruised our very bones, consumes vs with double death, the graue deuouring vs, hel swal­lowing vs.

To them which aske, how our sinnes ascend and flie vp before God; J answer, God here speakes vnto vs af­ter the maner of men, who cannot see a thing afore it be brought vnto them, euen where they are, and before them. So that hereby is signified God had seene their wickednesse.

We fast as before him, we pray as before him, we giue almes as before him, and wee doe euery good thing as before him, because we doe it freely, and as it were, not caring who looks vpon vs. But we sinne as behind him, because we hide and cloke our sinnes, and commit them in secret, loath that men should spie them: our consci­ence in such actions accusing vs, & instantly telling vs, we are about that which we cannot iustifie. And wee suppose that we sinne behinde him, because wee sinne here below, saying with our selues in the consideration of our blinded hearts, as Eliphaz accused Iob to haue [Page] said: Is not God in the height of heauen? and see the Iob 27. 12. 13 14 highnesse of the starres, how high are they? Therefore how should God know it? Should he be able to see through the darke? The thicke cloudes are a couering to him, that he may not see, and hee walketh vp and downe the round circle of the heauens. But then chief­ly we imagine that God beholds vs not, when men can­not see vs: as if God could not know, what man can­not spie. But let vs not deceiue our selues, for God seeth not as man seeth. Man can see but only outward things committed in action, but God seeth, and knoweth, and searcheth the secrets of the heart, yea the secretest thoughts and imaginations of it. Againe, man can see but one thing at once, he cannot turne his right eye one way, & left eie another: he cannot see before him & be­hinde him with one looke: but God seeth all things at all times. Though we sinne as closely as we can for feare of hatred, or shame of the world, or for any other re­spect, yet God saith, your sinne is come vp before mee. For though we couer it, and hide it, and colour it, yea and as it were bury it as well as lieth in vs, yet all is open vnto him: therefore he saith, your sinne is come vp be­fore me.

For when we speake euill, he is all eares to heare vs, and when we doe euill, he is all eyes to beholde it: Therefore, O foolish man, doe not thinke that God sec­eth not which man seeth not: for when he lookes vp, he sees all below also, and when he lookes downe, he sees all aboue also. If he should not, much wickednesse should lie in darknes vnrewarded, and men should not be terri­fied from sinne, but rather by the example of other al­lured to sinne freely secretly. For Ananias might haue gained by his craft, if God had not seene his heart, which Acts 5 men saw not: but God saw his distrustfull, and dissem­bling, and corrupt heart, therefore he lost his goods, and his life too.

If God had not seene that which men see not, Ge­hezi might haue gained a bribe for his labour, when he 2. King. 5. ranne after Naaman the Assyrian, & tolde him a lie for his profit. But God seeing his fetches, which men saw not, turned his bribe to a leprosie, and so made him a lea­per for his labour. A fearfull example for such as take bribes, yet many care not what bribes they take, so men see it not.

The man that said, Be merry my soule, and take thy Luk. 12. pleasure for many yeares, might haue done it, ahd not God seene him: but hee espied him falling to godlesse securitie, and threatned him, that night to bereau him of his soule. Forget it not yee that abound in wealth, whose cup runneth ouer. If God had not seene Achan take vp the peece of gold, he had kept it to himselfe for his labour, and no man should haue knowne where he Iosu. 7. had it. But God seeing it (though closely done) rewar­ded him with shame in the sight of all Israel. O Lord, what is man that thou so watchest him? Achan would neuer haue stolē if he had known that God did see him. Gehezi durst neuer haue taken a bribe, if he had thought that God beheld his doings. Wilt thou steale, the owner looking on thee? Wilt thou speak treason in the kings hearing? neither would we lie, nor sweare, nor steale, nor hurt, nor be prophane at any time, if we cōsider that the Lord seeth vs, & remembred that he watcheth vs: if we would do this, sinne might go a beginning for want of ser­uice. Therefore if you wil marke but this part of my ser­mon, that God seeth all, you would refraine from those things secretly, that are to the offence of God, which you for feare or shame wil not doe before men: and you would say euen whē your hād is at it, I wil not do it, be­cause the Lord seeth me. But as when we sin though in secret, he is all eies to see vs, & when he sees it requisite to make some example, to teach all, that when man cannot nor wil not discouer vs, he will shew that he saw vs; then [Page] he is all hand to punish and plague vs, and in the end, to roote vs out from all our pleasures: so when we repent, he is all mercie and loue; and when we amend our liues, and leaue all our wicked waies, to walke before him e­uer after in holines, then he is all truth and righteousnes, to forgiue vs all our former wicked life, and to wash vs from all our vncleannes. Now therefore repent thee of all the euill that thou hast done, lament truly, runne and hie thee as fast as euer thou canst to the throne of grace, prone whether thy repentance will not as boldly stand before God, and as powerfully cry for pardon, as thy sinnes speedily came vp before God, and vehemently cried fhr punishment. No doubt the Angel that cry­ed; Fallen is, fallen is Babylon the great, Reu. 18. 2. though he cried vehemently with a loud voyce, cried not so au­dibly as thou shalt heare the spirit of truth crying & as­suring thee thy sins are forgiuen thee; the God of glo­rie loueth thee, sinne shall no longer raigne in thee, no euill shall hurt thee, no good thing shall be wanting to thee, all things shall work together to the best for thee. Rom. 6. 14. Psal. 91. 10. 34, 10. and 84, 11. Rom. 8. 28. 2. Chro. 16. Psal. 16. 11. 1. Thes. 5. 22. 2. Thes. 2. 10. Heb. 12. 14. Wilt thou any more? he shall euer dwell with thee, in whose presence is the fulnes of ioy, and at his right hand pleasure for euermore. Repent therefore, but repent truely, loath all sinne, gricue that thou hast committed any, flie euery sinne, yea whatsoeuer occasions of it, and all appearance of euill: but loue the truth also, and fol­low all holines, & as much as in you is, haue peace with all men, and the God of peace will encrease your peace in Christ Iesus.

All which euen this point that we speake of, viz. whatsoeuer we do, God seeth vs, most sufficiently assu­reth vs of: for this so often repeated speech, Reu. 2. 2. 9. 13. and 3. 1. 8. 35. I know thy workes; is spoken as to rouse the dead Sardians, 3. 1. and to heate the luke­warme Laodiceans, 3. 15. so to commend the faith, hope loue, patience, &c. of the other Churches, and so to sta­blish, [Page] and set them forward therein, knowing he is iust, and a liberal rewarder of them that seeke him, Heb. 11. 6.

Sinne once committed, casts no doubts of comming presently before God: but the thoughts of the heart of the carnall man thinking of the way to heauen, are the faint Spies that went to the land of Cannan, which say, that iourney is farther then you are able to goe all your life, the way is like a thicket, & the doore like a needles eie: therefore it is impossible for you to come thither. But when you send faith, hope, & loue, (those messen­gers of peace and truth) they will bring you word, say­ing, your ruffes must bee rufled, and your fardingales crusht, pride must be put off, and other sinnes; and none shall be kept out of heauen, but such as loue the world better then heauen, or such as will take their sinnes with them; for they bee vnseeming the fashion of that coun­trie: so that ere we come thither, wee must leaue them; like the shadow when wee goe into the doore, and wee must shake hands with them, and bid them farewell.

THE REBELLION OF IONAH.

THe charge giuen to Ionah hath hi­therto bin spoken of, now it fol­loweth to be shewed, how it was by Ionah discharged. First Ionah rebelliously neglected it, then be­ing chastised, and so repenting, he faithfully discharged it. First therefore let vs consider his re­bellion: afterward we shall see his correction.

We cannot stand to speake of Tarshish, nor what it is to flie from God, but this shall be our meditation: Ionah the Prophet was commaunded to goe to Niniuie, and there to cry out against sin, to preach against pride, and all kind of vngodlinesse, thereby to reclaime them, and stirre them vp, in laying open their sinne, and the pu­nishment that banged ouer them, that they might spee­dily repent, and so turne away from them the wrath of God thereby deserued. How beautifull should haue beene the feete of him that should haue brought so pow­erfull a message, as should haue wrought such an hap­py effect? How blessed should Niniuie haue beene [Page] when the Lord had vouchsafed them so great mercie? but still one flie or other marres the whole box of oynt­ment: As soone as he was commanded to goe thither, Satan stood in the gap, and enticed him to goe to Tar­shish, for he thought, that if he could let Ionah from go­ing Eccl. 10. 1. to Niniuie, then first of all he should put a singular Prophet out of Gods fauour, and bring vpon him some iudgement, not onely inward, as torment of conscience, decay of gifts, or the like: but visible also, whereby the people to whom he had preached, might thinke he was some false Prophet, as they are euer ready to condemne for hated of God, whom they see grieously afflicted. And so secondly the people should be hardened in their sins, and obstinately condemne euer after, him, his like, and their preaching too. And thirdly, the godliest, the most populous, & the wealthiest City in Assyria should be destroyed, the good with the wicked, the yong with the old, one with another, all should vnrepentant die in their sinnes, and so the very Angels in heauen should mourne. So that he thought he should by stopping Ionah, euery way gaine well by his labour.

Therefore he comes to Ionah, he flatters him, he tempts him, thus he begins with him: It is good that men looke before they leape, haste makes waste, words are not al­waies to betaken as they properly signifie: one thing is often spoken, and another meant: but thinkest thou God meaneth thou shouldest goe to Niniuy? Why? doth he regard idolaters, and his professed enemies, so that to haue them admonished of their ruine, he will bring shame vpon his own people? for the very going of a Prophet from Israel to preach to Niniuy, must needs proclaime that there is more hope of most sinfull Gen­tiles, then of naturall Israelites. And how couldest thou seeme so to thinke of thine owne Nation, thine owne brethren, thine owne blood, the chosen of God? Or if thou doe, shalt thou not thereby procure their vtter ha­tred [Page] for euer, and make them to detest both thy person, and whatsoeuer thy preaching, whatsoeuer thou hast heeretofore, or heareafter shalt teach them?

What? for thy faithfull prophecying heere among Gods people, will God, thinkest thou, recompence thee, thee whom he hath made reuerend, and to be honoured of Kings and Princes of Israel: recompence, I say, thee with shame and contempt among heathens, yea, with a cruell death, or with a more miserable life? For what o­ther successe may bee hoped for at the Niniuites hands of such a message by thee? For thou knowest they haue all Iewes in contempt: therefore when thou shalt come among them, and tell them not these few words onely, and in this forme which God hath spoken them in; for if thou so doe, who will not count thee rather a mad-man then Gods Prophet? But at large, that there is one all­seeing, most iust, almighty, and euerliuing God, and no moe? and so all their gods are no gods but idols: and that they aboue all other haue giuen his glory to stockes and stones, worshipping them for gods, alluring and en­forcing others likewise to dishonor him: that they haue abused his blessings most vnthankfully, most vngodly to all excesse, and are most proud contemners of their bet­ters, & most notorious drunkards, gluttons, fornicators, adulterers, theeues, oppressors, witches, murtherers, and the like; & therefore haue so prouoked him that is most merciful & patient, that he will without all pity destroy man, woman, yong and old, high and low amongst them; yea, their very Citie also, and all that is therein, where­by they haue beene so wicked, and that within fortie daies.

When, J say, thou being a Iew, shalt tell them this, thus in despight reuile (for so they will take it) thus vt­terly condemne them and their gods: will not the best of them mocke and despise thee? will not the rest gnash their teeth at thee, bee readie to teare thee in peeces, put [Page] thee to exquisite torments, condemne thee to some hor­rible death, or continue thee in intollerable paines, in a most bitter life? No question. Thinke not therefore that thy good God, thy most kind and tender father, will re­compence thy faithfulnes, with sending thee so far to su­staine such misery: It were impiety to think he willed it, it is blasphemy, terrible blasphemy to think he commāds it: for it is to condemne him of vnkindnes, for thou hast shewed feruent loue; of vntruth, for hee hath promised it should go wel with the iust; of iniustice, for godlinesse should haue the reward due onely to wickednesse. Yea he should seeme contrary to himselfe, to charge thee cruelly to murther thy selfe, which hath commanded all to kill none, if he should will thee to prouoke that bloody citie so. But the very thing it selfe also argueth, God meant no­thing lesse then to commit thee to such danger, or that thou shouldst do to the proud Niniuites such a message. For to what end shouldst thou so cry against that Citie? to make them flie, and so to free them from destruction? How sholdst thou then not bee found a false Prophet, and God a lier? What then? To bring them to repentance & then to spare them? how should not God so againe be found vntrue, & thou his lying messenger? what then? To conuert them, and so to destroy them? what iustice were that? and how contrary to his promise to Salomon? 2. Sam. 7. 14. Therefore it is manifest, God meant not thou shouldst go and cry so against Niniuie, but signified that thou wert as good, for any good may be done here, to exclaime so like a frantike man against Niniuie, as to preach in Samaria any longer now. Men here are so hardned that they contemne all, part are so cloyed that they loath all, the best part little esteeme all that is preached: of none is the word accounted pretious, of none reue­rently heard: and therefore thou shouldest for a time, to make the word pretious, and to sharpen mens affections towards it, giue ouer preaching heere, and where thou [Page] wilt refresh thy selfe a while. Now heere thou maiest not be idle: at Tarshish thou maiest be quiet: thou maiest at Taishish that famous Citie, among the strangers of many Countries, heare many strange things, much delight thy self in the variety of their maners, in the abundance of all things, with great pleasure liue. No time so fit as this to see the worlde. At Iapho thou canst not want ship­ping thither. Seeme not to make small account of this kindnesse of God, defraud not thy selfe of the graunted good.

Thus Sathan is euer crossing, tempting, enticing vs when wee are or should be addressing our selues to doe the will of our God. So was Moises, Ieremy, Ezechiel, Exo. 3. 11. &. 4. 10. 13. Ier. 1 6. [...]ze. 3. 14 15. Neh. 2. 19. 4. 2 8. 5. 5. 6. 6. 7. 10. Luk. 22. 31. 32 Matth 4. 1. L [...]k. 4. 2. [...]. 13 1. Pet. 5. 8. Nehemiah, Christ himselfe tempted, being about most notable workes. What said our Sauiour to Peter? Sathan hath desired to sift and winnow you as wheate. Who are these whose perill sathan so earnestly desireth? Euen Peters, and Iames, and Iohns. No maruaile, for Christ himselfe, though acknowledged the Sonne of God, was most fiercely assaulted of the tempter fortie daies, and then indeed was left, but it was onely for a season, Luke. 4. 13. Therefore neuer dreame of a truce with Sathan, whosoeuer thou be, whatsoeuer thou art about to doe. For the enemy, the enuious foe, the tempter, the false accuser goeth about continually seeking whom he may deuoure. Now his manner of tempting is, first and most vsually with flattering, but yet very often with most ter­rible threatning. For whatsoeuer we doe or feele, com­meth from one of these three spirits, the spirit of sathan, the Spirit of God, or our spirit. Now our owne spirit of it selfe is alwaies occupied about worldly things, seeking delights in pleasures, not disquiet by threats. The spirit of God is gentle, louing, and meeke, not forcing, nor threatning. Therefore Christ saith, If any will follow me let him deny himselfe and take vp his crosse daily, &c. Luke 19. 23. And mark his spirit, he saith not, you shall follow me, but [Page] you shall denie your selues, and take vp your crosse, but if any will follow me, let him deny himselfe, and take vp his crosse: Let him. The same is to be seene in the Canti­cles, Cantic. 5. 2. where he saith: Open vnto me my sister, my loue, my doue, my vndefiled. For mine head is full of deaw, and my lockes with the droppes of the night. For 3. when she opened not vnto him, making most vnmeete excuses, though he had most louingly praied, and liuely vrged her to open, and she most vnkindly, most vnwor­thily had denied, yet the went his way mildly without 2. 4. 6. any threats. But the spirit of Sathan takes an other course: For when by lying and deceit he cannot allure to sinne, he threatens most fearfully with sinne, griefe, or losse of goods, solitarines and want of pleasure, and somtime by his ministers, impes of his owne likenesse, hee threatens death, and deadly torments, whatsoeuer they may inflict vpon any.

Christ saith; If you will follow me. If you will: but he saith, I will make ye follow me, and doe as I bid you, you shall haue fire and fagot, scalding lead and burning pitch; if you will not follow mee, you shall, whether you will or no: we will make you doe as we command, saith his eldest sonne Antichrist, vsurping authority ouer na­tions, and inflicting torments on the Saints. His order of tempting is, first to make vs doubt of the word of God: whether such and such doctrine be true, such and such an action bee commanded, such and such a promise, such and such a threatning be certain. Then secondly he falles to flat denying of it, this doctrine, these promises, these threatnings are false, this thing is not commanded, this action is not condemned. And then comes he in with his contradiction, contrary assertions, & countermands. For there is no commandement of God, but the diuell com­mands the contrary, & he is euer gaine saying that which Gen. 2. 17. God saith For our God saith vnto Adam, if you eate of the forbidden fruit, you shall surely die: the diuell came [Page] and he told them, first ti is not certaine you shall die: then, you shall not die; then thirdly, you shal be as gods, know­ing Gen. 3. 4. 5. 1. Pet. 5. 5. good from euill. God saith, submit your selues one to another in brotherly loue: the diuell saith, first, you neede not to abase your selues so much; secondly, you should not yeelde to others: then thirdly, aduance your selues, and contemne others. God saith, Loue thy neigh­bour Mat. 22. 39. as thy selfe: the diuel saith, first loue little and our­wardly, then, loue none but thy selfe: then thirdly, hate thine enemies, enuie thy betters, disdaine thine equalls, despise thine inferiours. God saith, Labor for that foode that perisheth not: the diuell saith, first, care not much Ioh. 6. 27. for it: then secondly, contemne it: then thirdly, stirre not an inch for it. God saith, Forsake the world: the Diuell saith, first, neglect not the world; then, loue Rom. 12. 2. 1. Iohn 3. 18. the world, then thirdly, giue ouer your selues vnto the world aboue all, follow the world with all the lusts thereof.

Now, the meanes whereby the diuell tempts, are ar­guments fetcht, some from the wit and reason of man, or from the customes of the world: some from the holy Scriptures, either corrupted, or wrong applied: now in consideration of the persons, then in regard of the thing it selfe, &c. In respect of the persons to whom hee should preach, and himselfe, Ionah is here tempted, and so thus reasoneth with himselfe: I haue long preached vnto the Iewes, which are the chosen people of God, & seeing they will not heare me, it is in vaine to preach vn­to these Gentiles, which neuer heard of God or godlines, and therefore will esteeme my words the lesse.

Thus Ionah is loath to lose his labour, and puts in a doubt where he needes not, because he considered not the great power of God in mens harts. The Niniuites are heathen people, and therefore (saith Ionah) why should I venture my selfe amongst them? For seeing my owne countrymen kicke against my wordes, and [Page] cannot abide to heare the word which commeth from the Lord to reprooue sinne, then how much more shall I be despised these, and persecuted to death? Thus flesh and blood standeth staggering when it should doe any good, misdoubting troubles, iealous of his owne ease: but when it goeth about to doe any mischiefe, it neuer consi­dereth the danger, it weighteth not the following wo: yet doing good, it is vncertaine whether all will not accor­ding, or euen aboue our hope succeede; it is more likelie we should be kept safe: but doing euill, mischiefe most certainely is procured, not danger onely, but losse of the best things commonly, peace of conscience or spirituall graces, of some blessings alway, or at least not receit of those things which much would reioyce vs. For sure this was a sore temptation, to bid a man (being in reasonable good estate touching his body and life) that hee should goe and preach vnto a sauage heathen people that neuer Deut. 6 4. heard of preaching, and that this doctrine; that there is but one onely true God, to them who will serue a thou­sand, and cannot abide the contrary to be spoken.

If a Preacher were commanded to goe and preach at Rome gates, against Antichrists iurisdiction & the ido­latry that is so inordinately vsed in that Sinagogue of vncleannes, seeing that is a matter for which they tor­ment and kill all that preach it sincerely: I feare it would hardly come to passe at all, that this preacher would go from a reasonable quiet estate touching his body, to ven­ture his life among such cruell tyrants: I feare hee would rather content himselfe with his present ease, then com­mit himselfe to so likely miserie.

If I goe to preach vnto these infidels, saying, yet forty daies and Niniuie shall be destroyed, then (saith Ionah) it may be, they will repent, & God wil haue mercy vpon them, so I shall be counted a false Prophet for my labour. And thus we regard our credite more then the glory of God, in the obedience of his will: and rather then wee [Page] would receiue any reproch by your doings (in the sight of the world,) we rather choose to enter into no great action touching the glory of God, and the good of the Church. In respect of the Israelites and himselfe: If I leaue mine owne people, and preach vnto the Gentiles (saith Ionah) I shall bring shame vpon Israel before all people, because a Prophet is gone from them for their obstinacie, choosing rather to preach vnto vncircumci­sed Gentiles then vnto them, as if there were more hope of the Gentiles then of them. So Ionah more feareth the childrens disgrace then the Fathers dishonour, and their despight, then his displeasure. Sathan is too well acquainted with mans nature, and so more cartainelie knowes, then we wisely consider, that all Adams sonnes are from labour easily brought to loiter: more willingly from feare and paine, to securitie and pleasure: there­fore seldome or neuer doth he in tempting omit this en­ticement; It will be for thy ease, for thy delight, for thy securitie. Therefore he saith to Ionah, not onely the way to Niniuie is long and dangerous, thy person and message odious, therfore thy trauell must needs bee tedious, thy troubles greeuous, &c. but also thy passage to Tarshish is easie, thy security there sure, thy pleasures many, thy delight great. Yea, with this he assaulted Christ him­selfe, saying, when hee had shewed him all the King­domes of the world, and the glory of them: All these will I giue thee, &c. And doth thee not so also euermore perswade vs, this good; this gaine, this glory, this plea­sure, or this preferment shalt thou get, if thou thus and thus deale? if if you will leaue the society, the exercises, the profession, and the company of the children of God, and serue me, and worship mee: preferring your couetousnesse, your pride, your lust, before the seruice of God: not being scrupulous to sweare for your gaine sometime, nor to lie for your pleasure, nor to co­sen for riches: then you shall not onely be free from [Page] the reproches wherewith professors are ouerwhelmed and the contempt wherein they are had, and the manie heauy sighes that they are forced to fetch, but you shall also grow rich soone, and so be well thought of, and had in estimation, and by your wealth liue in ease with al plea­sure, procuring euery thing your at hearts desire.

Thus Ionah, which way soeuer he looke, is tempted on euery side: tempted to sinne, but not constrained: vrged, but not compelled: for the diuell hath power to entice to sinne mightily, but not to enforce violently. Loe then comforts against this crosse. Our enemies power is in our Fathers hands: and our Sauiour pray­eth for vs being most glorious in heauen, as he on earth 1. Co [...]r 10. 11. Rom. 8. 34. Luke 22. 32. in humility prayed for his Apostles, that our faith faile vs not. Bebold then also encouragements to fight a­gainst his assaults: yet see a greater God hath giuen vs: this priuiledge, this promise haue we: Resist the Diuel, and he shall flie from you, Iam. 4. 7. God hath giuen no promise to the diuell, that if he perswade hee shall pre­uaile, if he vrge, we shall yeelde: what a shame is it to vs, that Sathan is bolder in tempting, then we are in resi­sting? Is he not? O that we could truely say, wee are as wise, as watchfull, as thoughtfull to withstand Sathans assaults, as he is wilie, vigilant, and more then diligent to assault.

But what doth Ionah, thus as we haue heard by sa­than assaulted? resists he as manfully as the Diuell hath set on him cunningly? Alas no, Ionah is no sooner dis­swaded to goe to Niniuie, then he is perswaded it were great folly: he is as soone resolued as he is enticed to go to Tarshish, thinking it a chiefe point of wisedome to seek his owne ease, his owne pleasure, his owne sweet de­light. One said, God spake, and it was done. Surely the di­uel Gen. 1. also but speakes, and it is done, for he is such an orator as no man can deny him. For who can gaine say him that counselleth as a special friend, yea as a most holy Angell? [Page] For he would seeme to be not onely carefull, both to keep vs from danger, and the feare thereof, and to pro­cure vs all good: but also iealous of Gods honour, feare­full lest men should despise the word, and so their owne saluaton: therfore he made not onely Gehezi to take a 2. King. 5. 22. 2. Tim. 4. 10. Mat. 26. 48. 70 Gen. 11. 8. Gen. 27. 13. 14. 18. Gen. 16. 43. bribe, Demas to embrace the world, Iudas to betray his Master, and Caine to kill his brother, but Rebecca al­so to perswade Iacob, and Iacob to be bold by lying to seeke for the blessing: yea the Father of the faithfull to commit folly with Hagar, as here Ionah not to go to Ni­niuie, lest, forsooth, God should not be true of his word: as if what to man seemeth vnlikely, that were with God impossible, and he could not be righteous, vnlesse wee shew our selues impious.

We haue seene some causes why sathan assaulting vs, hee straight ouercomes vs: would any see more? we haue bin taught his power, malice, watchfulnes, and wilines: we haue most fit and sufficient armor ministred vnto vs: we haue a promise, that resisting him, we shall make him Eph. 6. 11. 14. 10. 16. Iam. 5. 7. flie from vs. Therefore surely we forget our enemie, or neglect the promise, or take not to vs the whole armour of God, specially we like not that armor-bearer humili­ty: submit your selues to God, and then resist he diuell. But moreouer, we to our owne certaine perill and paine (so corrupt are we) ioyne with our enemy, more readie to doe his will then Gods word. Hereof no doubt foo­lish Balaam asked againe and againe, till God seeing him bent contrary to that he had bin commanded, left him Num. 22. 8. 19. 21. vnto himselfe: and so Balaam went on in sinne so long, till the very Asse whereon he rode, was constrained to reproue him. But would you howsoeuer Sathan temmpts, not be turned by him out of the right way? howsoeuer he fights, not to be foiled by him? would you haue him soone to forsake you, speedily to flie from you, that is, would you resist him? for when wee begin valiantly to fight, then forthwith he flies. Consider how shamefull a [Page] thing it is, being euery way encouraged to fight, to shew our selues most dastardly cowards: how dishonourable to our captaine Christ, to yeeld the victory to his deadly enemy: how dangerous for our selues, knowing he is a most cruell tyrant, and most inexorable, that most glori­eth and specially takes pleasure in putting vs to the most bitter paine that possibly he can, and therefore hauing ouercome vs, will for euer continue vs in most intollera­ble torments. Yea, saiest thou, these things considered would make vs couragiously to encounter with Sathan, and so soone to conquer him; but he comes often as a friend, as an Angell of light: how shall I then descry him, that I may desie him and make him to flie?

How? here indeed is the hardnes: for he is a notable hypocrite, the father of hypocrisie. But thou must fol­low the counsell of Christ, Reu. 3. 18. Thou must anoint thine eies with the eye salue, that thou maiest see. Thou must be fulfilled with the knowledge of Gods will in all wisedom & spirituall vnderstanding, & moreouer watch Col. 1. 9. 1. Pet. 5. 8. and be sober. And lastly, consider, first how thy spirit is affected: for our owne spirit (by nature euermore hard) if it be moued by the spirit of God, is sad, soft, and flow: but if it be moued by the spirit of Sathan is proud, boy­sterous, and stout: then, whether that which thou art in­deed mooued to be good or euill: if good, that is, agreea­ble to Gods word, then acknowledge it comes from God, for all good motions are the worke of the spirit of God, howsoeuer they seeme to proceed of our selues. But if it be euill, that is, not agreeable with the word of God, then it is alwaies either a lust of our corrupt na­ture or a suggestion of Sathan. Wherefore it is a sure way to say when we are tempted to euil, this motion is of the diuell, for euen our corruption came of his suggestion. For the spirit of man is alwaies tossed betweene these two contrary spirits, the spirit of God procuring our sal­uation, & the spirit of sathan seeking our condemnation. [Page] So that if any will get the victory of Sathan, he may not be without the spiritual sword, which is the word of God Ephesi. 6. 17. Yea, he must haue the word of God dwell in him plenteously, Col. 3. 17. and cry still, Open mine eyes, O Lord, Psalm. 119. 18 Giue me vnderstan­ding, 34. and encline mine hart vnto thy testimonies. 36 and beware that he submit himselfe duely, and diligent­ly watch.

Thus Ionah tempted, hath consented to neglect his charge, and doth he forth-with repent? No, he prepares himselfe to his purposed iourney. But Ionah arose to fl [...]e vnto Tarshish. As Ionah was no sooner tempted to goe to Tarshish but he yeelded, so as soone as hee had yeelded, forth-with be to go. So Ionah made himselfe a run-away and shewed himselfe a disobedient seraunt to his God. And in the meane while, Niniuie set on the score, and had no hoe with them in working wickednesse: but still filling the cuuppe of all abominations, ranne downe to hell with as much force and speede as they could. So Niniuie is still Niniuie, but Ionah is not like Ionah, for the Prophet is flying, and sin is crying, and so al falles to con­fusion.

Ionah flyeth vnto Tarshish before he would goe to Niniuie; and euery one is like the sonne which said hee would not, before he went: and so sinne is borne first, as Esau, was borne before Iacob. Therefore if euill may compare with goodnes in particular actions, in al man­kind Gen. 34. 25. 26 corrupt, euill may say he is the ancienter. But as soone as thou perceiuest any euill cogitation or motion in thy selfe, be thou wroth with it, nip it in the head, put it to death, and then the vncleane spirit that hath long bene strong, and with delight dwelt in thee, will soone Math. 8 31. be weary of thy house, and say as the euill spirit said; Here is no dwelling for vs, let vs goe to yonder heard of swine.

Ionah was sent to Niniuie, but he went toward Tar­shish. And so it is alwaies with vs, wee are euer doing that we should not doe. For either we doe nothing, or that which we are not commaunded, or else otherwise then we are commanded. Sometime most rebelliously we do that which we know the Lord straitly forbid­deth. And as Ionah tooke Tarshish for Niniuie, so we take the diuell for an Angell, light for darknesse, &c. But Ionah rose vp, &c. They that should preach at Nini­uie, are flying to Tarshish, and though hee bee like a drone, yet doth hee, euen the Non-resident, keepe his beneficie fasting, feasting himselfe: but wilt thou keepe it still? go and preach at Niniuie as ye haue been doubly commanded, or for shame leaue your priuledge and benefice: but they stand staggering, ashamed to keepe it, and loth to leaue it. For the sweete morsels of Baals priests are pleasant vnto them, that they cannot find in their hearts to leaue them, as long as they are able to keep them. But no maruaile that Ionah fled to Tarshish, when he should go to Niniuie. For this is a stumbling vo­cation amongst men, yea reiected by the children of this world which alway kick against it: so that if you would aske for a painefull vocation, this is it; if for a thanklesse vocation, this is it; if for a contemptible vocation, this it it: for reproouing, we are reproued: blessing, we are cur­sed: preaching peace we make war: proclaming liberty, we are imprisoned; doe what we can, we are persecuted: & for our worke worthy of loue, we receiue of the most, hatred: of few yea very few, not any more then a cold affection. Hereof it hath come to passe that Moises and Ieremy called, excused themselues; Ezekiel hauing re­ceiued his charge, went in bitternes & indignation of his Ex. 3. 11. 4. 10. 13. Ier. 1. 6. Eze. 3. 14. 3. 15 Exod. 5. 2 [...]. spirit, and seuen daies neglected his charge, as Ionah here doth his: and Moises, Eliah, and Ieremie, at length com­plained: & (which to the best men is the greatest griefe) [Page] it is as easie almost to wash a blacke Moore white, as to conuert a sinner, because Sathan is euer crossing men do­ing 1. Kin. 19. 10. and 14. Ier. 20. 7. the will of God, but specially hindring the course of right preaching. For the Lord was not so earnest to stop the way of Balaam, lest he should commit wickednes, as the diuell is earnest to stop the way of euery Ionah, lest he fulfill righteousnes, that is, cry against Niniuie, longing, and duely that is, wisely, and earnestly labouring to con­uert Niniuie.

The righteous fall, and now no lesse then a Prophet, yea such a Prophet as was the figure of Christ. But who would haue thought that such a Prophet should flie from the Lord, yea and that when he should doe him most seruice? who counteth that no wickednesse now, that he euer thought and taught was rebellion, while he was among the wicked? A fearefull example: therefore let him that thinks he standeth, take hee left hee fall, for the way is slippery wherein we are to walke. When thou remembrest the fall of the Prophets, then consider that thou art much weaker then a Prophet, and therefore the easier to be encountred and ouerthrown, and the like­lier to haue a most greeuous fall, except the Lord doe mightily vphold thee, seeing such a one cannot stand in the sight of his so mortal enemy, but by him receiueth so greeuous a fall. Secondly, if thou see Ionah flie, Moi­ses murmure, Dauid fal to adultery, Salomon to Idolatry and Peter to forsweare his Master, then maist thou learn not to trust to thine own strength, for it is weaknes; not to thine owne wisedome, for it is sinfull; but seeke helpe Iam. 5. 5. Mark. 12. 20. and craue strength at the hands of Almighty God, who giueth to euery one that asketh indifferently, and hit­teth no man in the teeth; which doth not bruse the bro­ken reede, nor quench the smoking flaxe, but doth ra­ther encrease our zeale then diminish it. Thirdly, iudge [Page] wisely of the fal of Ionah, not rashly condemning him for his fault: for although Dauid ioyned murther with adul­tery, yet he repented, and is the deere child of God.

Ionah was no sooner come to Iapho, but he goes to the hauen, or meetes with Mariners, and presently vnder­stands of a ship, not going to Niniuie, but to Tarshish. As soone as hee set forward to flie from God, Sathan straightwaies prepared a ship, so that temptation and doc­casion of sinne doe alwaies goe together. Shall Iudas lack money, or Ionah stay for a ship? No (saith Sathan) by the mouth of his ministers; here Iudas, take thee money, and betray thy Master; and Ionah, here is a ship for thee: goe hast thee away, and flie from the presence of the Lord. For the diuell is alwaies a very seruiceable and pleasant diuell to such as flie from God: he can finde occasion at all times, and meanes, and instruments fit for that pur­pose. If thou wilt flie from God, the diuel will lend thee both spurres and a horse, yea a post-horse, and that will carry you swiftly and lustily away, vnto all vanitie and vngodly lusts. Therefore if any will aske what the di­uels occupation is, it is to tempt, to entice by all meanes, to prouoke to sin, and then to prouide vs of the meanes to practise our purpose to commit (and as Iames spea­keth) to bring forth sinne.

This mony was cast into the Sea, it did him as little good, as if hee had vtterly lost it: it had beene good for him if he had lost it, for it did him much harme. There are many that will spend and waste, they care not how much vpon cards and dice, and vnlawfull games, this money also is cast into the Sea, for it doth them much more harme then they know of it, doth them no good, it were good for them they had not a penny to lose. And so men care not what they pay for vanities & braueries, the most part of which is vnprofitable, & rather hurtfull [Page] then necessary for them, but onely for the vaine vse of the present time, and for some vaine respect: this also is cast into the Sea, and better should they be, if they had it not to lauish, and to their owne and many others hurt so to garnish themselues. Men care not what they pay for their vanities, so it doth please their mind for the presēt, with­out consideration of the end and vse thereof; but they will giue little or nothing to do good withall: so that La­zarus can get nothing, and Dauid can get no meat. Shal Luke 16. 21. 1. Sam. 23. 10. 11. I take my bread and my wine, and the flesh which I haue prouided for my shearers, & giue them vnto one, whom J know not, saith churlish Nabal? We can be content to giue any thing, or do any thing to win the world thereby but we will giue nothing nor doe nothing, thereby to win the kingdom of God.

We haue heard Ionah confessing that hee receiued a charge to goe to Niniuie, but hee arose and fled toward Tarshish, and went downe to Iapho, and found a ship, going to Tarshish, and paid the fare thereof, and went downe into it: heereafter we shall heare, that being entred the ship, hee went to sleepe, and slept soundly, and being wakened, hee confessed not his sinne, but suffered the Mariners to deuise to find out for whose cause they were to troubled, and at length also the lots to bee cast neuer confessing it vntill he was enforced to it. VVhat needed hee to rehearse all this? had it not beene enough to haue said, that he left his businesse vndone, hee was a sinner? No, for God would haue men to know the stubbornnes and disobedience of Ionah, in that this, thing was not done vpon the sudden, but vpon deliberation, and in no short time, but in some continuance, while he went from Samaria to Iapho: and thence was depar­ted, and had somewhile sailed. In which space hee had leasure enough to haue repented, but did not. Ionah confessed his sinne, that hee should not once haue listned to sathans assaults or reasons of the flesh, and when hee [Page] had listned, he should not haue liked them, and when he had liked them he should not haue consented to obey them, and when he had consented he should not haue put them in practise; he should not haue fled toward Iapho; and when he was come to Iapho, he should not haue gone to the hauen; and when he came to the heauen, hee should not haue paid the fare; and when hee had paid the fare, he should not haue entred the ship, and when he was entred the shippe, he should not haue hoysed vp the sailes, and sailed, and gone to sleepe. But this he did, teaching that sinne runnes on wheeles, as it were downe a hill in a ll post-hast, and neuer staies till it ariue euen in hell. For Ionah thought because he came safe to Iapho, therefore he might goe to the heauens & because he came well to the hauen, therefore he might pay the fare; and because he paid the fare in peace, therfore he might take shipping; and because he entred the ship in safety, there­fore he might hoyse vp the sailes to goe, and because hee hoysed vp the sailes without danger, therefore he might go securely to sleepe, and safely to saile to Tarshish.

So sinnes follow one another like linkes of a chayne, till the tempest of destruction breake it in sunder. So saith the forlorne sinner, I haue sworne, and God did not punish mee, therefore I will steale: I haue stoln and God did not punish mee, therefore I will kill. I haue killed and God did not punish me, then why may I not doe what I list? I may do this as wel as I haue done other things heeretofore. But if Ionah had considered with himselfe that God is the Lord, who is all seeing & almighty, from whom nothing can be concealed, hee would neuer haue taken his iourney to Iapho, or when he came to Iapho, hee would not haue paied the fare, or when he had paied the fare, hee would not haue entred the ship, or when he was gone into the ship, he would not haue hoist the sailes, but rather would haue leapt out from that ship that should carry him from his God, [Page] carrying him from his duty: but he forgets himselfe thin­king the creatures can hide him from the Creator, which Heb. 4. 13. is an absurd thing to thinke, seeing nothing can bee hid from him: neither would any, I say, adde drunkennesse to thirst, or heape sinne vpon sinne, or suffer an euill thought to take place in him, if they consider that the iust Iehouah be held them in all their very thoughts. All those that pity Ionah, let them pity themselues; for if we consider our owne estate, wee haue as many, and as soule sinnes in vs, as there were in Ionah, yea in Niniuie Ionah confessed his sinne, that we might confesse. Hee confessed it freely, he confessed it fully, that hee knew his masters will, but not onely did it not, but also took ano­ther course quite contrary to that which hee was com­manded: and that not in purpose onely, but in deede al­so; not for an houre, but a long time; not in strugling with his weaknes, but in a profound vngodly carelesnesse, [...] in striuing to ouer-master his conscience, accusing him for his wickednes. And wherefore hath he written it but to admonish vs narrowly to looke to our selues, and manfully to fight that we may stand where he fell; and when we haue fallen, as freely and fully to confesse it to God al­waies, and to man also, when wisedome com­maunds.