Sixe sermons: preached by Maister Henry Smith at Clement Danes Church without Temple barre. VVith tvvo prayers of the same author hereunto annexed.

THE CALLING OF IONAH.

Ionah 1. 1. 2.

1 The vvord of the Lord came to Ionah the sonne of Amittai saying,

2 Arise, and go to Niniuie that great Citie, and crie against it, for their vvickednesse is come ••p before me.

YOu haue heard the sweet song of old fa∣ther Simeon, like the pleasaunt song of a sweet bird before her death, setting foorth the ioy of the righte∣ous which embrace Christ Iesus. Before Christ Iesus vouchsafed to come vnto vs, we would not come vnto him, but in all our doings we wrought our condemnation, & through the innumerable

heapes of our iniquities, laboured to driue him without all hope of mercie from vs. So we continued like flies which flutter about the candle till they haue consumed them selues. When we had done as much as in vs lay to driue him away from vs, then he sa∣ued, and recompenced good for euill vnto vs. So that if God had loued vs no better thē we loued our selues, we might haue perished in our sinne, and our bloud should be vpon our owne heads. If Christ be the light of the Gentiles, let vs embrace him•• and let euerie one walke as becommeth the children of light, but many do shut their eyes against it, least they should see, and many do not one∣ly smoother their owne light, but the Sunne sayth vnto the Moone, shine not, and the Moone sayth vnto the Stars, be not bright. And many haue smothered their light so long, that the dampe hath put out the candle and thus they labor to bring the darkenesse of Egypt vpon Goshen: so that their eyes haue forgotten to see, and so ma∣nie goe out of the way, because they would not looke vpon the candle, and the deuill giueth to euerie one that which he wisheth, so it may be for his hurt: to the bramble fire, and who can but pittie that the same Manna which commeth from heauen

should be poysoned with it?

The Iewes had no cause to enuie our light, for he gaue thē glorie: he was poore, and yet he gaue them riches: he was coun∣ted base, and yet he made them honourable, he was contemned, and yet he made them beloued: they were full of darknesse, and he brought them light, but they contemned this light, and so procured their owne con∣demnation. And therefore now it is come to passe that they are become vagabonds vpon the earth, and most contemned of all other nations, & euerie people haue a dwel∣ling: but since they prophesied euill vnto themselues, saying his blood be vpon vs and our children, goodnesse hath put on the face of bath fulnesse amongst them.

If thou embrace Christ as Simeon did, then Christ is thy glorie, but if thy glorie consist in beautie which fadeth, in gay clothing which weareth, in wealth which wasteth, or in gold which rusteth, then Christ is not thy glorie.

We haue gone long with an olde man, and now we haue lost him, but we are loth to part with him he is such a good compa∣nion, neuerthelesse we hope to finde him a∣gaine in Ionah.

We haue gone but slowly with him as

with an olde man which is not verie swift on foote, but now we must runne with Io∣nah as with a poste, least Niniuie be de∣stroied.

The word of the Lord came vnto Ionah.

I neede not shew the authoritie of Pro∣phets, but concerning their sorts and diffe∣rence: there are three sorts of Prophets. The first were such as called vpon the name of the Lord in prayer for the people, and recei∣ued an answer from the Lord in the peoples behalfe, of which sort was Samuell, & these * 1.1 were called Seers. A second sort of Prophets were such as God raysed to expoūd the law, and declare the will of God vnto the peo∣ple, when the Priests and such as should do so, were slacke in their callings: of which sort was Esay, Ieremie, Ezechiell, Damell, Hose, Ioell, A••••os, Obadiah, Ionah, and the rest of the holy Prophets. A third sort were such as haue beene since Christ, woorking such like effectes, of which sort was the Prophet Agabus, of whome mention is * 1.2 made in the eleuenth of the Acts and the 28. verse.

Now in the second sort of these was Io∣nah, whom God sent to declare his wil vnto his people, vnto whom also the Lord did reueale the subuersion of kingdomes, the

ouerthrow of Tribes, the captiuitie of Na∣tions, and calamities that were to come vnto the sonnes of men for iniquitie and rebelli∣on against God.

As all wise men were not borne at once, nor liued togither: so these holy Prophets haue not beene at once, but were raised vp by the Lord God, some here, some there, ac∣cording to his pleasure, and as he sawe 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 be reuealed, but as much as was sufficient for them euerie one in their times and places. Neither hath any of them told as much of the will of God as might be, nor the expounding of his lawes. But the Patriarkes haue left some to the Prophets, and the Prophets haue left some to the Apostles, but they haue left none for vs, but they haue all left open the whole will of GOD vnto vs, and euerie one bringeth Golde, and Myrrhe, and Fran∣kensense, like the wise men which came to see our Lord.

There are three things which moued me to take this storie in hand aboue al others. First because you know the storie, and therefore

can the better conceiue of the matter as I go forward with it. Secondly because it is brief and doth containe a great deale in a little. Thirdly, because it is most agreeable for the time and state of this sinfull age wherein we liue, and therefore most conuenient for vs. It is manifest that Ionah liued in a very trou∣blesome time, namely in the time of Ierobo∣am a wicked king, of whom it was said, that he not only sinned himself against the Lord, but it is he which is called the Ieroboā that made Israell to sinne. Also this commēdeth the constancie of Ionah, that he in the midst of all the corruptions wherwith all the peo∣ple were ouerflowne, kept him selfe vncor∣rupted and vnspotted amongst them all. And furthermore it layeth open and mag∣nifieth the great loue of God, in that he sent a Prophet to admonish his vngodly people, when as he should haue sent a thunderbolt to terrifie them, or rather vtterly to destroy them: so that there mercy stept before iudg∣ment.

His name was Ionah, which signifieth a doue, which admonisheth vs, that as we la∣bour 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 e∣uerie

preachers father.

There are three speciall things contained in this historie. First, the great mercie of God, expressed in this, that he sent a Pro∣phet to Niniuie a Citie of the Gētils, which were strangers from the couenant, from the promise, and straungers from the common wealth of Israell.

The second thing was Ionah, who being no Gentile but an Israelite, which knew his maisters will what it was, did yet presump∣tuously neglect the same, not of a sudden desire, for he had time inough to consider what he did, and yet see what mercie did: the Lord prepared a great whale in the bot∣tome of the sea, where there was no hope of life for him: afterwards the Lord hauing de∣liuered him out of the whales bellie, he went and preached at Niniuie so zealously, as though he had neuer bene the man which was so disobedient before. And when he had done, he murmured against God worse thē euer he did, and all because he spared the citie.

The third thing was, the mariners which had bene idolaters all their liues, yet now by the great power of God mouing them, cal∣led vpon the true God, of whom they had heard by Ionah, & by whose mightie power

they were saued.

But in the meane while, Niniuie set on the score, and had no ho with them in wor∣king wickednesse: but still filling the cup of all abhominations, and running downe to hel with as much speed and force as they could, and no stay but the perill of death. And Ionah, he rebelleth against God, for being sent to Niniuie, he went to Tarshish.

There are foure speciall things to be no∣ted in Ionah. First, the daunger of Io∣nah by his disobedience. Secondlie, the be∣hauiour of Ionah in the whales bellie. Thirdlie, the grudging and murmuring of Ionah against the Lord God. And fourth∣lie, the rebuking of Ionah by God for his impietie.

He that receiueth a Prophet in the name of a Prophet, shall receyue a Prophets re∣ward. Therefore let vs prepare our eares to heare and receiue the worde of God prea∣ched by his ministers, & let vs think that Io∣nah is come againe to our houses to preach, whether it be fortie dayes, or fortie weekes, or fortie yeares, they that liue like Sodome, shall be punished like Sodome.

The word of the Lord came to Ionah the sonne of Amittai saying, Arise•• &c.

We haue seene Ionah a farre off, if we

would we might see him nearer.

As our Sauiour said to his disciples, Pray * 1.3 that your flight be not in the winter, nor on the Sabboth: so say I vnto you, pray that the Lordes comming be not on the weeke dayes therefore: if he did come then, howe should he find you? Therefore I pray you learne now, and giue good eare that ye may•• heare sufficient for all the weeke.

The word of the Lord came, &c.

Wherein I obserue that Ionah went not before he was sent: for he going to preach vnto the Gentiles, it was needfull that he should haue a speciall calling and commissi∣on from the Lord himselfe: for it was vn∣meet to cast the childrens bread vnto dogs, vnlesse he had a speciall commaundement from God so to do.

None ought to take vpon him the fun∣ction of preaching in the church, vnles they haue their warrant or authoritie from God, * 1.4 as Aaron had. And although they haue not their authoritie in that forme and maner as Ionah had his, (namely) as it were by word of mouth, euen from God himselfe, Arise and go to Niniuie. Yet they must haue their warrant from him (else their calling is vnlawfull.)

But now there is another authoritie crept

into the Church that makes so many idols, which haue eyes and see not, tongues and speake not, eares and heare not, and that is this. When one stalleth vp another into Moses chaire, not hauing Moses rod, nor Moses spirit. And this gall will not holde spurring. Further I obserue, that as the worde of the Lord came to Ionah: so the word of the Pope came to his priests, Iesuits and Seminaries, but so and in such sort ma∣nie times, that they are drawne to Tiburne while Masses are said for them at Rome.

The word of the Lord came vnto Ionah. &c.

Wherein also I obserue, that which came vnto him was not alwayes with him, but so it was, that when the worde of the Lord came vnto anie of the Prophets, then they were well furnished with abilitie, to teach, to preach, to reproue, or to command who∣soeuer the Lord would haue so handled, as by example: Nathan the Prophet bad Da∣uid the king that he should build a temple. * 1.5 2. Sam. 1. and 1. Chron. 11. And a little after he came and bad him that he should not build it. Where wee see that when he bad him build it, then the spirite of the Lord came not vnto him to bid him so to do. And therefore the spirit of God came vpon him the verie same night, and bad him that he

should go 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 faith and vnsaith one thing.

Againe the Prophet Elisha said, 2. Kin. 4. * 1.6 that the Sunamites heart was grieued, but the Lord had hid it from him, and had not as then declared the same vnto him: which doth note vnto vs, that the same worde whereby the Lord hath, and doth reueale maruellous things vnto his Prophets, was not now vpon him, neither is alwayes vpon any Prophet, but according to the will of God it comes vnto them, to reueale vnto them what he would haue them to do, and when it pleaseth him.

Also Daniel said, that the Lord did not reueale the kings dreame vnto him, for any wisdome that he had more then any liuing, but only for the kings sake, & for the poore people of Gods sake, and so you must think of vs that are the ministers of the Gospell, that the Lord doth not reueale his will vn∣to vs, for any wisdome or worthinesse that is in vs more then other men, but for your sakes, & that we might reueale it vnto you, therefore heare vs euen for that cause, be∣cause the Lord hath reuealed vnto vs these

things for your sakes, and good. From the calling we come to the charge.

Arise and go to Niniuie that great•• &c.

God commeth and findeth vs al a sleepe, then he bids vs arise, for they are not fit to conuert others, which are not yet cōuerted themselues, according to that saying of Christ to Peter: When thou art conuerted (sayth he) strengthē thy brethren, teaching * 1.7 them by your experience. Now a dayes men take vpon them to reproue others for com∣mitting such thinges as themselues haue practised, and do practise without amend∣ment, notwithstanding their diligence in teaching others their dutie, they can teach all the doctrine of Christ, sauing three sil∣lables, that is: Follow me, Therefore these are like some Tailers, which are verie busie in decking and tricking vp of others, but go bare & beggerly themselues. They wil not let vs plucke out the moate that is in their eyes vutill we haue plucked out the beame in our owne eyes. Niniuie was the greatest and the auncientest citie in the land of As∣syria, 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 therof•• as we read in the booke

of Genesis. Some thinke it to be built by Ni∣nus, * 1.8 but I am not of that minde. It had a faire name, but foule deeds like this citie.

The Iewes would not heare the word of God by Ionah, and therfore the Lord sent to Niniuie, signifying thereby that the Iewes for their contempt and negligence should be reiected, and the Gentiles should be re∣ceyued into the fauour of God, that they might be an holie & sanctified people vn∣to the Lord in their stead. Their sinne is no∣ted in this, that they sinned euen vntill the Prophets were gone from them. Therefore this was as it were to shake off the dust of their feet to witnesse against them for their obstinacie and hardnesse of heart, and to let them see that the wickedest Gentiles were more righteous then they, that they repen∣ted at the voice of one Prophet, yea & with one sermon: whereas they refused & resisted all the holy and worthy Prophets that God sent vnto them.

Againe, the calling of the Gentiles is de∣clared in this their submission with all wil∣lingnesse, which they did shewe vnto the words of this prophet wheras: the Iewes re∣iected all the words of God, and would not heare the Prophets, whom God had raysed vp amongst them, which made those Nini∣uits

to proclaime a fast, to put on sackcloth and to humble themselues before the Lord, desiring him to turne away his wrath from their citie? Thus they repented, and repen∣ting were saued with mercie: so they which grieue the spirit, quench the spirit, for the worde of God went from Samaria to Ni∣niuie.

The Gospell was in Ephesus, but it went from thence and came to England: and it may go again from England. Let thē which thinke that they stand, take heede least they fall.

Niniuie receyued the word of God, and neuer heard it before, and this sheweth that the foolish & simple are more diligent and ready to heare and receiue the word of god, than those that are wise in their owne con∣ceit, & also in the view of the world. What saith Christ, the poore receiue the Gospel: * 1.9 what saith Paule: not many rich, not many wise. For if we haue knowledge, if this knowledge be like the Pharisies, that is, in shew of sinceritie, in counterfeit holinesse, and hollow-hart friendship through hypo∣crisie, it had beene better for vs that we had beene ignorant, for it will but leaue vs inex∣cusable, it will be found insufficient to saue vs, but sufficient to condemne vs, because

we knowe our maisters will and doe it not: * 1.10 therefore as Peter said to Simon Magus, thy money perish with thee. So will the Lord say vnto such: thy knowledge perish with thee, seeing it is vnprofitable.

That great citie, &c.

As if hee had saide, Feare it not, for though it were neuer so great I am able to destroy it, and will destroy it if it doth of∣fend me. And moreouer, the greater it is, the more vngodly. For as one man taketh sick∣nesse of another: so one man is infected by ill example of another, and so taught to sinne the more, till the measure of sinne be full. Niniuie had 1500. towers in it, and 120000 little children, as is noted in the end * 1.11 of this storie: therefore it may well be cal∣led a great citie.

But yet the greatnesse, the beautie, the strength, and riches of this citie, could not withstand the hand of God, or keep it from destruction, but rather further it and hasten it. For with the more excellent ornaments that it was adorned by the Lord, the more haynous and grieuous in his sight was the abuse of them. Therefore the hugenesse, nor the strength of this or any other Citie, can saue it from the iudgement of God, being sinfull in his sight.

Great Sodom is destroyed: Ierico is de∣stroyed: * 1.12 great Niniuie is destroyed: great Ierusalem is destroyed, and great Rome the roome of all vncleane spirits, stayeth for her destruction, like a whoore that stayeth for her punishment till she be de∣liuered: and all these were punished for vnthankefulnesse and contempt of the worde of God. Yet Ierico, nor Sodome, nor Niniuie, haue had halfe the prea∣ching that we haue: yet we are vnthanke∣full too.

When Sodom was burnede, Zoar stoode safe: when Ierusalem was destroyed, Beth∣lehem * 1.13 stood still: so the Lord doth alwayes prouide for his people, though he make ne∣uer so great a slaughter and destruction a∣mongst his enemies.

Great Sodome is destroyed, great Ni∣niuie is destroyed, great Ierusalem is de∣stroyed, then what haue wee to looke for?

Ionah was cast into the sea, swallowed of a fish, and cast vp againe, and after all this, he must go preach at Niniuie, and he must conuert it within fortie dayes, and that without miracles, which wanne great credite among the Gentiles. Within fortie dayes hee must conuert Niniuie, in fortie

dayes the seed sowen, growen, and ripe.

Who would haue thought Ionah should haue beene cast out of the sea to conuert Niniuie?

They that scorned at Ionah, are conuer∣ted by Ionah, and they that despised the worde, are ouercome by the worde.

Though Ionah were cast out of a shippe, swallowed of a fish, and cast out of the sea, yet there is hope of him.

Ioseph is in prison••, and who knoweth what shall become of him? who would haue thought that Saule should become Paule, or Zacheus a Christian?

God woulde not suffer anie people to * 1.14 bee vntaught: therefore hee sent vnto the olde world Noah, Lot to Sodome, Moses to Israell. Thinke no worse of no man though hee were cast out of the sea as Io∣nah, or baselie brought vp, for the Saui∣our of Israell is brought out of the flags, and the saluation of the whole world out of a stall.

It is saide that GOD worketh manie things at once. It might well be said, for the mercie of God, the conuersion of the Gen∣tiles, the reiection of the Iewes were al set forth herein, and yet a further matter was contained in it.

And although the Iewes were a wicked & a stiffe necked people, yet there were some good men amōg them whom the Prophets call a remnant, like the gleaning after har∣uest, or like a cluster of grapes on the top of the vine after the vintage. And these must be remembred in mercie, because of the co∣uenant made vnto their fathers. So among them that went into captiuitie, there was Shidrach, Misach, and Abednego. And so all do not kneele to Bell, for they whom the Lord preserueth do not.

The Lord because of his couenant doth alwayes prouide for his chosen, although there be neuer so great calamitie or trouble, as we see in the booke of Genesis 45. chapt. * 1.15 when there was a great time of dearth and scarcitie to come vpon the land where Iacob was, then the Lord sent Ioseph to prouide for his father Iacob, least hee should want bread, he or any of his sonnes, and folks, and so ordered the matter, that Ioseph was trea∣surer ouer all the corne in Egypt. And so a∣mong the Turks and the Spaniards and in∣fidels, the Lord will find meanes to do them good which vnfainedly loue him, and in the dungeon, & in the prison, and in bonds, yea and in death, the godly shall find God.

And crie against it.

First God biddeth him, Arise and shake off all impediments, and then to go and call them to the battel, and now he bids him crie out against them, and so terrifie them. Euery Prophet is a crier, as appeareth where the Lorde biddeth Esaie to lift vp his * 1.16 voyce like a Trumpet. Euerie Prophet must both be plaine and bold, and this ma∣ny times maketh the poore seruants of God to speake their minds as plaine and bold as if they sate in iudgement. Iohn was a voice, a voice would not serue, he was the voice * 1.17 of a crier, and yet hee could not make the crooked straight, nor the rough plaine.

If they were not deafe, they need not to crie one to another, such is the dumbnesse of preachers, the deafnesse of hearers, and the slownesse of followers, that there is but litle good done, and but a few frutes gathered. If ye were not deafe, we neede not to crie: and therefore we crie with mouth, with heart, with hand, with foot, & 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 crie? yet the cocke croweth when men are fastest asleepe, yea the cocke croweth, and still Peter denieth * 1.18 his maister.

Before you crie vnto the Lord, heare what

the word crieth vnto you, and let not your woorkes crie for vengeaunce while your tongues crie for mercie.

When men heare the preacher speake a∣gainst pride, hypocrisie, couetousnesse, or a∣nie other sinne, then they looke one vpon another, as though it belonged not vnto them: but who can say his hart is cleane? In the second of the Actes, the holy Ghost * 1.19 came downe in fire & tongs: but this fire is quenched, and the tongues are tied vp: though they cannot speak, they can see; they can see if a great benefice fall though it be an hundred miles off: yet Pharao had more care of his sheepe, then wee haue of our soules.

And crie against them: For their wicked∣nesse is come vp. &c.

Faire Niniuie, proude Niuiuie must be destroyed: no man sits so high, but destru∣ction sits aboue him. Iustice would haue come against them before it cried agaynst them. But while they heard the crie of God, God heard their cries, and tooke pi∣tie on them.

When God cries, then we should weepe, considering wherefore he cries: for there is nothing that can prouoke the Lord to crie, but sinne, and that he euer crieth against.

Do what thou wilt, and say what thou wilt, and the Lord wil not be offended with you vnlesse you sinne. For as an angrie man e∣uer pursueth that which he hateth, vntill he hath destroyed it: so the Lord euer crosseth and hindereth vs in all our wicked actions, vntill he hath slaine sinne in vs.

Our sinnes buffet God on euerie side, as the Iewes buffetted Christ: first on the right side, and then on the left side, and ne∣uer leaue till we haue prouoked him to crie against vs.

And crie against it, &c.

Reproofe is the necessariest office, yet it is least regarded, & least esteemed. For now we thinke if one doth reproue vs, that he hateth vs.

But the Lorde sayth Leuit. 19. Thou * 1.20 shalt not hate thy brother in thy heart, but shalt reprooue him, and suffer him not to sinne: noting thereby, that if wee flatter anie in their sinne, or see them sinne, and not reprooue them for it, that it is a mani∣fest signe that they doe it of hatred, how great loue and good will so euer they pre∣tend toward them, seeing the matter tendes to the hurt of their soules, and the offence of God.

If a preacher reproue sin, he is thoght to do it of hatred, or of some particular grudge: & others as though they were galled, will say, let him keepe his text: or they will say, he is beside his booke, as though no text in scrip∣ture doth reproue sin, and so of al doctrines, the doctrine of reproofe & reprehension of sin is most contemned, and least esteemed. But let a preacher preach darke misteries, or prophane speeches, or vnprofitable fables, or friuolous questions, or curious inuenti∣ons, or od conceits, or brainsicke dreames, & any of these will be more welcome vnto thē then reprehension which is most profitable and necessariest of all. Balaams asse neuer spake but once, and then he reproued. Then * 1.21 if Balaams asse reproued Balaā, how much more ought Balaam to reproue asses, or such as will be no otherwise then beasts in their behauiour.

When we reproue you for sins, whether they be vsuall, or priuate, you thinke ill of vs. If a preacher reproue a publike sin, which is vsed and tollerated amongest many, he is hated of many, and thought to be too bu∣sie, or that he is toosharpe and rough. And they say, that whereas hee, should preach Gods loue and mercie, he tels vs of the law, and so doth throw vs downe too low, &c.

And if he repr••••ue a sinne that is done pri∣uatelie he is thought to be enuious, and one that preaches the law, and thereby throwes some to despaire, & so al reproof is thought by them intollerable. But we preach hell to bring you to heauen, we preach the law to lead you to the Gospel, we preach iudge∣ment, that you might find mercie, we threa∣ten, as though we should strike you, we re∣buke as though we were angrie with you, and exclaime as though we did hate you: but we loue you in the dearest blood we haue. The Lord grant vs all to loue the truth to the end.

Notes

• * 1.1

  〈◊〉〈◊〉. Sa. 10. 9
• * 1.2

  Act. 11, 28.
• * 1.3

  Mat. 24. 20
• * 1.4

  Heb. 5. 4.
• * 1.5

  2. Sam 1. 1. Chron. 11
• * 1.6

  2. King. 4.
• * 1.7

  Luke 22. 32
• * 1.8

  Ge•• 10. 11.
• * 1.9

  Mat. 11, 5. 1. Cor. 1. 2 6
• * 1.10

  Luk. 12. 4•• 84. Act••. 8. 20.
• * 1.11

  Ion 4. 11
• * 1.12

  Gen. 19. Iosh. 6. & 1 ••in 24. 25 R••u. 18. 2.
• * 1.13

  Gen. 19. Ier. 41. 17.
• * 1.14

  2. Pet. 2. 5. Gen. 19. Exod. 4.
• * 1.15

  Gen. 45.
• * 1.16

  Esay. 48. 1.
• * 1.17

  Luke. 3.
• * 1.18

  Mat. 26. 70. 72, 74.
• * 1.19

  Acts. 2.
• * 1.20

  Leui. 19. 17
• * 1.21

  Num. 22. 28.