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

THE REBELLI∣ON OF IONAH, IN TWO SERMONS.

Ionah 1. 2. 3.

2 Arise and go to Niniuie that great Citie, and crie against it, for their vvic∣kednesse is come vp before me.

3 But Ionah rose vp to flie to Tarshish from the presence of the Lord, and vvent dovvne to Iapho, and he found a ship go∣ing to Tarshish, so he paid the fare therof, and vvent dovvne into it that he might go vvith them vnto Tarshish from the presence of the Lord.

TO comfort Ionah against all euill temptatiōs which might befall him, God saith that their wickednesse is come vp before him. As if he had said,

feare nothing, but go, for the quarel is mine, I haue sent thee, their sinnes prouoke me thus to stand against them.

When God sends criers vnto a people, it is a most manifest signe that their wicked∣nesse is come vp before him, which doth cause him thus to exclaime against them, and then if they wil not repent while Gods criers continue crying amongst them, the Lord of hosts will rise vp in armes against them.

I shewed you the Niniuites sinnes in a scroll, to see how they go in rankes vp to heauen, thereby to shew to the daughters of Niniuie, that wealth and wickednesse go together, prosperitie and securitie kisse each other: and yet the world tempts, and the flesh yeelds afore we sinne.

To them which aske how our sinnes as∣cend and flie vp vntil they come before the presence of God, I answere, that God here speakes vnto vs after the maner of men, who can not see a thing afore it be brought nigh vnto them, euen where they are.

Sin amounts vp on high, like the temp∣ter which led Christ vnto the top of the pi∣nacle to beholde all the pleasures of the world at once, and then when we fal downe before the god of this worlde, the God of

heauen is tempted, 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.

For your wickednesse is come vp before me.

As if he had said, O Niniuie, you are like men araigned and your sinnes stand crying at the barre not for mercie and forgiuenes, but for iudgement, wrath, and vengeance to fall vpon you for your outragious swarmes of iniquities.

A most heauie and grieuous 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 deuil 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 it could not stay it selfe, but it is ascēded vp before the face of the eternall God, to stand at this barre and crie for vengeance to fall vpon vs, for com∣mitting such hainous sinnes against the ma∣iestie of God.

An arrow is swift, the Sunne is swifter, but sinne is swifter then all: for in a moment it is iudged in heauen, punished in hell, and

ranging vpon the earth. Nemrod could not reach to heauen, but his sinnes could reach to heauen. Our sinnes ascend like the tower of Nemrod, but they fall to confusion like Babell.

It is like the Eagle which taketh a shel∣fish, and flieth into the skie with it, and then she letteth it fall vpon the rocks, and so da∣sheth it in peeces, and then she deuou••es it.

My last note was, that that which we cast behind vs, the Lord doth set before him, We fast before him, we pray before him, we giue almes before him, and we do euerie good thing before him, because we do it freely, & as it were, caring not who lookes vpon vs: but we suppose we sinne behinde him, be∣cause at such a time our conscience accusing vs, we fall to hiding and cloking of our sin, thinking if we can hide it from men, that God cannot see it. But let vs not deceyue our selues, for God seeth not as man seeth. Man cā see but only outward things com∣mitted in action: but God seeth and know∣eth, and searcheth the secrets of the heart, all the thoughts and imaginations of it.

A man can see but one thing at once, he cannot turne his right eye one way, and left eie another: he cannot see two things at one instant: but God seeth all things at one in∣stant.

Though we, sinne as closely aswe can for feare of hatred, or shame of the world, or for any other respect: yet God saith, your sinne is come vp before me. For though we couer it, and hide it and colour it, yea and as it were burie it as well as lieth in vs, yet all is open vnto him: therfore 〈◊〉〈◊〉 saith, your sinne is come vp before me.

When we speake euill, he is all eares to heare vs, when we do euill, he is all eyes to behold it, and when we will be obstinate in our wickednesse, then he is all hand to pu∣nish and plague vs, and in the end to root vs out from all our pleasures. But when we re∣pent, he is all mercie and loue, and when we amend our liues, and leaue all our wicked wayes to walke before him in holinesse euer after, then he is all truth and righteousnesse to forgiue vs all our former wicked life, and to wash vs from our vncleannesse & sinne. Therefore ô foolish man, do not thinke that God seeth not that which man seeth not: for when he lookes vp, he sees all be∣low also, and when he lookes downe, he sees all aboue also.

Ananias might haue gained by his craft if God had not seene his heart which men saw not, therefore he lost his life, and his goods too.

If God had not seene that which men see not, Gehezi might haue gained a bribe for his labour, when he ranne after Naaman the Assyrian, and tolde him a lie for his profite. But God seeing his fetches which men saw not, turned his bribe to a leprosie, & so made him a leper for his lobor. A fear∣full example for such as take bribes: they care not what bribes they take so men see it not.

My husband is gone forth saith the har∣lot to her louer, in the Prouerbs, and he shal not see this. The man that said, Be merrie my soule, and take thy pleasure for manie yeares, might haue done it if God had not seene him, & rewarded him as his meaning deserued: did not my spirit go with thee, said Eliseus to Gehezi? did not this eye go with thee? O Lord what is man that thou so wat∣chest him? If God had not seen Achā take vp the peece of gold, he had kept it to himselfe for his labor, & no man should haue knowē where he had it. But God seeing it (though closely done) rewarded him with shame and griefe in the sight of all Israel. O Lord what is man that thou so watchest him. Achan would neuer haue stolen if he had knowen that God did see him. Gehezi durst neuer haue takē a bribe, if he had thought that god

beheld his doings. Wilt thou steale, the ow∣ner looking on thee? wilt thou speake trea∣son in the kings hearing? Neither would we lye, nor sweare, nor steale, nor hurt, nor be prophane at any time, if we considered that the Lord seeth vs, and remembred that he watcheth vs: if we would do thus, sin might go ••begging for want of seruice. Therefore if you will marke but this part of my sermō, 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 do before men, & you would say euen when your hand is at it, I wil not do it, because the Lord seeth vs•• Now therefore repent thee of all the euill that thou hast done, runne and ••ie thee as fast as euer thou canst, and striue who goes fastest, thy sinne or thy prayers.

These are the faint spies, that went to see the land of Canaan, which say, that iourney is farther then you are able to go all your life, the way is like a thicket, and the doore like a needels eye, therefore it is impossible for you to come thither. But when you send faith, hope, and loue (those messengers of peace and truth) they will bring you word saying, your ruffes must be ruffled, and your fardingales crusht, and none shall be kept out, but such as loue the world better then

heauen, or such as wil take their sinnes with them: for that it is not the fashion of that countrey; but we must leaue them like the shadow when we go into the doore, and we must shake hands with them, and bid them fare-well.

Now it followeth how Ionah fled to Tar∣shish. We can not stand to speake of Tar∣shish, nor what it is to flie from God, but how Ionah was sent to Niniuie, and how he went to Tarshish, this shall be our medita∣tion. Ionah the Prophet was commanded to go to Niniuie, and there to crie out against sinne, to preach against pride, and all kinde of vngodlinesse, therby to reclaime them & stir them vp in laying open their sinne, and the punishment which hanged ouer them, that they might speedily repent, and so turn away from them the wrath of God thereby deserued. What a happie message was this? and what a happie thing for Niniuie, that the Lord would vouchsafe thē so great mer∣cie? O but still one flie or other marres the whole boxe of ointment: as soone as he was commanded to go thither, Sathan stood in the gap, and entised him to go to Tarshish, lest the Niniuites kil him or some way hurt him. Ionah was no sooner tempted, and thus entised by Sathan to go to Tarshish, but he

forthwith yeelded, and hauing yeelded, then he to go, and so Ionah made him selfe a run∣away and a disobedient seruant to his God. And thus Sathan is euer entising or crossing vs, when we are addressing our selues to do the will of our God. There is no commaun∣dement of God, but the deuill commaunds the contrarie, and he is euer vnsaying that which God sayth: for our good God sayth vnto Adam, if you eate of the forbidden fruite you shall die, the deuill came, and he told them, no, you shall not die, but you shal be as Gods if you eate theof. God saith, submit your selues one to another in bro∣therly loue, the deuill saith, be proud and lustie, scornfull and ambitious: God sayth, loue thy neighbour as thy selfe, the deuill saith, be enuious, but loue thy self and none but thy selfe: God saith, labor for the food which perisheth not, the deuill bids labour for such food which perisheth, as dainties, and plentie of pleasant things: God sayth, forsake the world, the deuill saith, loue and esteeme the world with the things of the world, and we do it at his commandement. And thus is man led captiue to destruction with the chaines of sin. One said, God spake and it was done, but I say, the deuill spea∣keth and it is done: for he is such an Orator

that no man can denie him. This made De∣mas to embrace the world, Iudas to betray his maister, Peter to denie his Lord, Sampson to reueale his secret, Cain to kill his brother, Gehezi to take a bribe, and there is such har∣ping in the ballance, that constancie is put out of her place. Yet this priuiledge hath God giuē vnto vs, that if we resist the deuill, he wil flie away from vs. But the deuil hath not this promise, that when he resists, we shall flie from him, notwithstanding the de∣uill is euer as busie as if he had such a pro∣mise, yea & full often doth ouercome, which is a sign that we do not resist him any thing throughly: but rather as it should seeme we ioine with him, rather to do his wil thē gods will: and this made foolish Balaam to aske againe and again, till God seeing him bent contrarie to his will, left him vnto himselfe. and so Balaam went on in sin so long til the verie asse wheron he rode was constrained to reproue him, and crie out against him.

But Ionah rose vp to go downe to Tarshish, and he went to Iapho.

They that should preach at Niniuie, are loytering at Tarshish, and like a drone doth the Nonresident keepe his benefice, but for shame wilt thou keepe it still, either go and preach at Niniuie as you are cōmmanded,

or leaue your priuiledge and benefice. But they stand staggering, ashamed to keepe it, and loath to leaue off, for the sweet mor∣sels of Bels priests are so pleasant vnto them, that they cannot find in their harts to leaue them as long as they are able to keepe it. Io∣nah was sent to Niniuie, but he went to∣ward Tarshish. And so it is alwayes with vs, either we say or do euill, or else we do nothing, or we take one thing for another and so we are euer doing that we should not do. And as Ionah tooke Tarshish for Nini∣uie: so wee take the Deuill for an Angell, light for darknesse: pride for handsomnesse: sinne for godlinesse: and euil for goodnesse. No maruell it was that Ionah fled, least hee should go to Niniuie: for this is a stumbling vocation amōg men, yea hated and reiected by the children of this world, which alway kicke against it, and therefore it was that Moses murmured, and Ieremie complai∣ned. If you would aske for a paineful voca∣tion, this is it: if for a contemptible vocati∣on, this is it: for reprouing, we are repro∣ued: & it is as easie to wash a Blackemoore, as to cōuert a sinner, because Sathan is euer crossing men from doing the will of God: and as earnest as the Lord was in stopping the way of Balaam, least he should commit

wickednesse, so earnestly did the deuill stop the way of Ionah, lest he in obedience should do the will of God.

But Ionah rose vp to flie vnto Tarshish from the presence of the Lord, and went downe to Ia∣pho, and he found a ship going to Tarshish. So he payed the fare thereof, and went downe into it, that he might go with them vnto Tarshish frō the presence of the Lord.

We haue heard how busie Sathā is to hin∣der the course of preaching, by perswading Ionah (with such reasons as seemed strong vnto flesh and blood) that he should not go to preach at Niniuie. I haue long preached vnto the Iewes, which are the chosen people of God, and 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 loose his labour, and puts in a doubt where he needs not, because he considered not the great power of God in mens hearts. The Niniuites are heathen people, & therefore (saith Ionah) why should I venture my selfe among them? for seeing mine owne countrimen kicke against my words, and cannot abide to heare the word, which commeth from the Lord to reproue sinne, then how much more shall I be despi∣sed

by these, and persecuted to death. Thus flesh and blood standeth staggering whē it should do any good: but when it goeth about to do anie mischiefe, it neuer thin∣keth nor considereth why or wherefore it should sin, when as it should be sorie for it before it be committed, euen as soone as it is thought vpon. When God commands vs to do anie thing that is holie and good, then we looke one vpon another as though we cared not who did that, like Peter when he was commanded by our Sauiour to take vp his crosse, he asketh, what shall Iohn do? as if he were vnwilling, & wold rather that Iohn should do it then he.

If I go and preach vnto these infidels, say∣ing, yet fortie dayes, and Niniuie shall be destroyed, then (saith Ionah) it may be they will repent, and God will haue mercie vpon them, so I shall be counted a false Prophet for my labour. And thus we regard our cre∣dit more then the glorie of God: and rather then we would receiue anie reproch by our doing (in the sight of the world,) we rather chuse to enter into no great action touching the glory of God & the good of the church. If I preach vnto the Gentiles (saith Ionah) I shal bring shame vpon Israel before all peo∣ple, because a Prophet is gone from them for

their obstinacie, chusing rather to preach vnto vncircumcised Gentiles then vnto thē, as if there were more hope of the Gentiles then of them. And further, if these Gentiles do repent at my preaching, & the Lord take pitie vpon them, and receiue them to his fa∣uour, so the Iewes shall be reiected. Thus Ionah loueth the sonne better thē the father. And surely this was a sore temptation, to bid a man (being in reasonable good estate touching his bodie and life) that he should go and preach vnto a sauage heathen peo∣ple that neuer heard of preaching to tell thē that there is but one onely & true God, who will serue a thousand, and cannot abide the contrarie to be spoken.

If a preacher were commanded to go and preach at Rome gates, against Antichrists iurisdiction, and the idolatrie that is so or∣dinarily vsed in that sinagogue of vnclean∣nesse, seeing that is a matter, for which they torment and kill, all that preach it sincerely: then I thinke that it would hardly come to passe at all, that this preacher would go from a reasonable quiet estate touching his bodie, to venter his life among such cruell tyrants, I thinke he would rather flie to Tarshish frō the presence of the Lord, if by anie possibi∣litie he might do it.

But Ionah rose vp to flie vnto Tarshish from the presence of the Lord, and he went downe to Iapho, where he found a ship, and he went downe into it, &c.

This is the way to Tarshish, but nowe what need he to rehearse all this? had it not bene enough to say, that he went to flie, and leaue his businesse vndone? But all this is to shew the stubburnnesse and disobedience of Ionah, yet this thing was not done vpon the sudden, but he had time enough to consider what he did, betwixt Samaria and Iapho: he might haue considered what he did before he went into the hauen, and when he came to the hauen, he should not haue payed the fare; & when he had payd the fare, he should not haue entred the ship; and when he came into the ship, he should not haue hoysed vp the sayles to flie from God. But thus sinne runnes on wheeles, as it were downe a hill, in all post hast, and neuer stayes till it ariue euen in hell. Now Ionah thinketh, that be∣cause he came safe to Iapho, therfore he may go to the hauen, therefore he may pay the fare, and because he payed the fare in peace, therfore he may take shipping; and because he entred the ship in safetie therfore he may hoyse vp the sailes to go; and because he hoysed vp the sailes without danger, there∣fore

he may go safely to Tarshish.

So sinnes follow one another like linkes of a chaine, till the tempest of destruction breake it in sunder. Therefore one saide, I haue sworne and God did not punish me, therefore I will steale: I haue stollen, and God did not punish me, therefore I will kil: I haue killed and God did not punish me, then why may not I do what I list? I may do this as wel as I haue done other things here∣tofore. Ionah confesseth his sinne, that wee might confesse. First, he confesseth that hee knew his maisters will, and did it not: se∣cōdly, he tooke another course quite cōtra∣ry to that he was commanded; but happie were Ionah if he had gone before he was made to go. If that he had considered with himselfe that God is the Lord, who is allseeing and almightie, from whom nothing can be cō∣cealed, he would neuer haue taken his iourney to Iapho, or when he came to Iapho he would not haue paid the fare, or when he payed the fare, hee would not haue entred the ship, or when he was gone into the ship, he would not haue hoyst the sayles, but ra∣ther would haue leapt out of that ship that should carrie him from his God, but he for∣gets himselfe, thinking that the creatures can hide him from the creator, which is an

absurd thing to thinke, seeing nothing can be hid from him. And so Niniuie is still like Niniuie, but Ionah is not like Ionah, then sin is crying, and the Prophet is flying, and so all falles to confusion. All those that pitie Ionah, let them pittie themselues, for if we consider our owne estate, we haue as many and as foule sinnes in vs as there were in Io∣nah, yea or in Niniuie. But here marke the subtiltie of the deuill, [unspec 1] he thought that if he could let Ionah from going to Niniuie by these former reasons, thē the goodliest citie in all Samaria should be destroyed, and so the verie angels in heauen should mourne. [unspec 2] Further, that if Ionah would repent & turne backe from going, (being commanded) then Ionah should be counted a false Prophet in Israel, and so a Prophet should be discredi∣ted. [unspec 3] Further, he thought that if Ionah wold repent, he could put such a Prophet out of Gods fauour, & make him be despised, he thought that then he should get well by his labour. So we see that the deuill hath power to tempt vs to sinne, but not to force vs to sinne. Then lo a comfort, that our enemies power is in our fathers hād: therfore our Sa∣uiour saith to Peter, fathā hath desired to sift thee and winnow thee as wheate, but I haue prayed for thee that thy faith faile thee not.

Who is this whose perill Sathan so earnest∣ly desireth? euen Peters, yea Peter an Apo∣stle. Was not flesh a valiant captaine thinke you, that hath led a Prophet captiue, for who can gainsay him that commeth like an Angell? who can resist him that seeth the whole world? will you resist him, if I shew to you he is an hypocrite? for he saith, If you fall down and worship this world, you shal come to heauen: so he is euer alluring by deceits, stealing our hearts away with a vain hope of much pleasure, because he knoweth mans nature is bent to loue such things: so his baites are pleasures, and his snares are sinnes. Whatsoeuer we do, it commeth from one of these three spirits: the spirit of Sa∣than, the spirit of God, or our owne spirite. The spirit of God is gentle, louing, and meeke, not forcing nor threatning, therfore Christ sayth, If you will follow me, then take vp this crosse: and marke his spirite, he sayth not you shall follow, but sayth, if you will follow me. That order is obserued in the Canticles, where he saith, Open vnto me, my sister, my spouse, &c. And then if she did not open vnto him he went his way mildly, without any threats. The spirit of Sathan takes another course: for when by lying & deceit he cannot allure vs to sin, he threatens

vs with sinne, griefe, or losse of goods, soli∣tarinesse or losse of pleasure, and sometime by his ministers, lims of his owne likenesse working, he threatneth death and earthly torments, such as they can inflict vpon any. Christ saith, If you will follow me, take vp this crosse, if you will: but he sayth, I will make you follow me, and do as I bid you, or you shall smart for it, you shal haue fire and fagot, scalding lead and burning pitch, if you will not follow me, I will take all from you, and make you to do as we commaund, and so doth his eldest son Antichrist, which v••urpeth an authoritie ouer nations, infli∣cting torments on the saints. Now our own spirit is euermore hard: if it be moued by the spirit of God, it is sad, soft and slow, but if it be mooued by the spirit of Sathan, it is proude, boy sterous and stout. All good mo∣tions that we feele in our selues are the mo∣tions of the spirit of God, although they seem vnto vs as proceeding from our selues, for the spirit of God worketh in, and moo∣ueth our spirits. The spirit of man is always tossed betweene these two spirits which are euer contrarie one to another. The spirit of man when it is alone, is alwayes occupied about worldly things: the spirit of God is alwayes occupied about our saluation. And

the spirit of Sathan is euer occupied in pro∣curing our condemnation &c.

But Ionah rose vp to flie vnto Tarshish. &c.

Ionah flieth vnto Tarshish before he wold go to Niniuie: and euery one is like the sonne which said he would not before he went: and so sinne is borne first, as Esau was borne before Iacob. Therefore if euill may compare with goodnesse, euill may say he is the ancienter. If thou feele any euill in thy self, be thou wrath with it, laboring against it, so long by fasting & praier, till it be wea∣rie of thy house, and vntill it say as the euill spirits said, here is no dwelling for vs, Let vs go to yonder herd of swine: I am loath to hide my treasure in the ground, but you can not heare all at once, and therefore here I end.

Notes

• Gen. 11.
• Iob. 10. 4.
• Pro. 16. 3. Heb. 4.
• Acts 5.
• 2. King. 5.
• Pro. 7. 19. 20. Luke 12.
• 2. King. 5.
• Iosu. 7.
• Eccles. 10. 1••
• Gene. 2. 17.
• Gen. 3. 4.
• 1. Pet. 5. 5.
• Mat. 22.
• Iohn. 6. 27.
• Rom. 12. 2. 1. Ioh. 3. 18.
• Gen. 1. 3. 9.
• 2 Tim. 4. 10•• Mat. 26. 48. 70. Iud. 14 17. Gen. 4. 8. 2. King. 5. 22. 24.
• Iames 5.
• Num. 22.
• Exod. 18. 4. Iere. 20. 7.
• Iohn. 21. 19. 20.
• Deut. 6. 4.
• Heb. 4. 13.
• Luke. 22. 31. 32.
• Mat. 10. 16 Luke. 14. 24.
• Cant. 5. 2.
• Cant. 5. 5.
• Mat. 1. 16.
• Gen. 15. 25. 26.
• Mat. 8. 31.