JONAH THE MESSENGER OF NINEVEHS' Repentance. Set forth in his Calling, Rebellion, and Punishment.  
By H. S.  
LONDON, Printed by G. M. for G E. and are to be sold at the Greyhound in Paul's Churchyard. 1637.   

GOD sends the Prophet jonah to proclaim  
His wrath, against the proud Affirian Dame,  
Armed him with thundering threats: the trembler sails  
Soon towards Tharsis, but the storm prevails  
And wrists the bark, whilst sleepy jonah lies  
Secure: the jarring Sailors do advise  
Who caused the tempest: 'twas for jonahs' sin,  
They cast him o'er: the seas grow calm again;  
(When we cast off our sins how soon our God  
Will calm our ways and burn his angry rod)  
The Whale received him (thus did God contrive)  
Then spewed the threedays prisoner our alive,  
(O Lord if by thy Spirit thou wilt dwell  
With us, we shall be safe although in Hell)  
Now to the great Metropolis he goes,  
Proclaims his message, vents the dismal woes  
That should befall within twice twenty days,  
Yet all repent, and so the judgement stays  
(True contrite prayers, and such hea'nly charms  
Are ropes so strong to tie th' Almighty's arms)  
Now peevish jonah frets, and needs would die  
As if God sent him for to vent a lie.  
His pettish tricks are cheked: and then the Lord  
Convinceth him of folly by his Gourd.   

THE CALLING OF JONAH.  JONAH 1. 1, 2. 
The word of the Lord came unto jonah the Son of Amittai, saying,  
Arise, go to Nineveh that great City, and cry against it: for their wickedness is come up before me.  
I Shall not need to show the authority of Prophets, but concerning their differences they were of three sorts. 1. Such as prayed for the people and received an answer, these were called Seers. Such was Samuel, 1 Sam. 10. 9 2. Such as expounded the Law, as Isaiah, jeremy and the rest. 3. Such as were since Christ's time, as Agabus, Acts 11. 28. jonah was of the second sort.  
I might well choose this Story, for (besides the compendiousness and perspicuity) it best suits the state of this sinful age.  
jonah lived in the time of wicked jeroboam the Son of joash, 2 King. 14. 24. Yet kept his integrity.  
His name jonah, a Dove, teacheth Innocency, and his Father's name Amittai, truth, that truth should be every Preachers Father.  
This History contains, First, God's great mercy.  
1. To the Ninevites in sending a Prophet to convert them that they might be spared.  
2. To jonah in preserving him notwithstanding his disobedience.  
3. To the Mariners, in preserving them that they were then and for ever saved.  
Secondly, jonahs' fall and rising again.  
In his fall observe 

1. His sin.  
2. His punishment.    

1. His sin, in  
Flying from God Murmuring.  
justifying himself.   

2. His Punishment  
Manifold fears Casting into the Sea.  
Swallowed of a Whale.  
Reproof and conviction.   
In his rising consider, 

1. His Repentance.  
2. His Preservation.  
3. His Faithful discharge of his duty.    The word of the Lord came, etc. 
jonah went not without a special call and Commission. 
Obs.  None should go before they are sent, they must have their warrant as Aaron had, Heb. 5. 4. None may ascend to Moses chair that have not Moses rod and Moses spirit.  Came. 
The Prophets had not always the Word with them, 
Obs.  as Nathan spoke of himself, 2 Sam. 7. 1 Chron. 17. and Elishaes' ignorance of the Shunamites grief, 2 King. 4. and Dan. 2. 30.  Arise 
God finds us all sleeping, 
Obs.  we had need be wakened. 
Obs.  They that call on others should first arise themselves, Luke 22. 30. Not like Tailors that deck others and go bare themselves, but they must say follow me.  Go. 
God would not have any people untaught, 
Obs.  Psal. 19 1, 2, 3. Rom. 1. 19 Therefore he sent Noah to the old world, Lot to Sodom, Moses to Israel, and here jonah to Nineveh.  To Nineveh. 
They that grieve the Spirit quench the Spirit. 
Obs;.  The Word was in Samaria, they refusing it, it went to Nineveh. The Gospel was at Ephesus, it is now come to England and it may depart from England, 1 Cor. 10. 12. The Prophets thus departing from Samaria to Nineveh, was 1 To shake off the dust of his feet against them for their obstinacy. 2 To show them that Gentiles were more righteous than they; for they repented at the voice of, 1 Prophet and 1 Sermon. 3 To prefigure their rejection and the Gentiles calling.  Great City. 
Nineveh had 1500. towers and 120000. little children in it, 
Jonah 4. 1  as is noted in the end of this Story; but the greater the more ungodly. Multitude being oftentimes a means of seducing one another.  And cry against it. 
Every Prophet is a Crier, 
Obs.  as the Lord bids Isaiah, Isa. 48. 1. Lift up his voice. They must be plain and bold as if they sat in judgement. john Baptist was not only a voice but the voice of a Crier, Luke 3. therefore Acts 2. the Holy Ghost came down in fiery tongues, but this fire is now quenched and these tongues tied up, but men though they cannot speak, can see a benefice when it falls though it be an 100 miles off; and Pharaoh had more care of his sheep, than they of souls.  
If people were not deaf and dull of hearing Ministers need not cry, but are not ye commanded to hear as well as we to cry. The Cock crows when men are asleep. Yea the Cock crows and Peter still denies his Master, Mat. 26. 70, 72, 74.  
It is sin and sin only that provokes God to cry against us. Our sins do buffet God on every side as the jews did Christ, therefore he will not leave till he have by crying slain either you or your sins. When God therefore cries we should weep, considering wherefore he cries.  
Reproof is the necessariest office yet most abhorred, as if he hated us that reproves us. Yet God saith, Leu. 19 7. Thou shalt not hate thy brother but reprove him. So that to flatter any in sin is a manifest sign of hatred, what love soever we pretend, since it tends to the hurt of their souls and offence of God. Yea if a Preacher reproove sin he is thought to do it of hatred or some particular grudge, expecting he should preach the Gospel, and bid him keep his Text, as if no Text in Scripture did reprove sin: but let him preach dark mysteries, odd conceits, or brainsick dreams he is well come. Balaams' ass never spoke but once and then he reproved, then if Balaams' ass reproved Balaam, how much more ought Balaam to reproove asses. But persuade yourselves though we seem angry, we preach the Law to bring you to the Gospel, we preach judgement that ye may find Mercy, we preach Hell to bring you to Heaven.  
Thus we have heard jonahs' charge to cry, But what should he cry? The Papists say it was for their neglect of traditions, which they gather out of the New Testament, joh. 16. 12. joh. 21. 25. Acts 1. 3. 1 Tim. 6. 20. 2 Tim. 1. 13. & 22. But his charge is expressed, Chap. 3. 2. O that none would cry but what God had commanded.  
But what did God command him to cry? even this, Yet forty days and Nineveh shall be destroyed, yea ancient Nineveh, fair Nineveh, proud Nineveh must be destroyed.  
No man sits so high but destruction sits above him. justice's would have come without crying; but the merciful God cries to them, that they hearing his cry, might cry themselves and God hearing their cry again took pity on them. Isaiah was commanded to cry. Isa. 40. 6, 7. And john was commanded in the spirit of 
Mat. 7 3.  Eliah to cry; and jonah was commanded to cry, and he cried. And all Preachers are commanded to cry aloud and not to spare, and to be faithful in their message, 1 Cor. 4. 4. and woe to them that love the pleasures of sin more than the glory of God.  For their wickedness is come up. 
We have heard the charge given, heavy news. Now the cause is, Nineveh hath followed her lusts, satisfied her desires, forgotten God's laws, let her therefore prepare for destruction.  
When God sends cries unto a people it is a manifest sign their wickedness is come up before him. 
Obs.  And then if they will not repent while God continues crying amongst them, the Lord of Hosts will rise up in arms against them.  
Nineveh was as full of sin as people, prosperity, and security kissed each other, Nah. 2. 8.  Is come up. 
Sin mounts up on high and carries us up as the Tempter did Christ to the top of a pinnacle to behold all the pleasures of the world at once: 
Obs.  but a grievous thing it is to consider, what a man is doing while he sins, and what sin is doing at the bar of God's just judgement, for nothing can stay sin once committed from ascending up before the face of the Eternal God. An arrow is swift, the Sun is swifter, but sin is swiftest of all, for in a moment it is committed on earth, comes before God and is condemned to hell. For though Nimrod could not climb to Heaven, yet his sins flew up. When we sin we are like the shellfish which the Eagle carries into the air, le's fall upon the rocks, dasheth in pieces and so devours it. So the wrath of God throws us low upon the rocks of shame and contempt and terror of conscience, and then the grave and hell that double death devours us.  Is come before me. 
By sins coming before God is meant Gods beholding and seeing it. We fast as before him, we pray as before him, and do every good duty as before him, because we do it freely not caring who looks upon us, but we sin as behind him, as loath to be seen, and we suppose we sin behind him, as if he saw us not, saying as Eliphaz accused job to have said job 2. 12, 13, 14. Is not God in the height of the heavens, and see the highness of the Stars how high they are, therefore how could God know it, etc. but then chiefly we think  
God beholds us not when men cannot see us, but be not deceived, God seeth not as man seeth. Man sees only the outward act, but God seeth the secretest imaginations of the heart. Again, Man seeth but one thing at once, and cannot see before and behind him with one look, but God seeth all things at all times: for when we speak evil he is all ears to hear us, when we do evil he is all eyes to see us. Ananias might have gained by his craft if God had not seen his heart, Acts 5. Gehezi might have profited by his lie, and gained a bribe for his labour if God had not seen his fetches and turned his bribe into a Leprosy, 2 King. 5. The man that bade his soul be merry, might have enjoyed his pleasure many years had not God espied his security, Luke 12. Achan might have kept his gold had not God seen him. Achan would never have stolen, nor Gehezi taken bribes had they thought God beheld them; will any steal the owner looking on, will any speak treason the King hearing it: Therefore mark but this part of my Sermon. Say when thy hand is at a sin, I will not do it because the Lord sees me. And as he is all eyes to see sin, and all hands to punish it, so if we repent, he is all mercy to forgive it. Now therefore repent of thy sin, hie thee fast to the throne of Grace, and try if thy repentance will not as powerfully cry for pardon, as thy sins did vehemently cry for punishment. The Angel cried not so loud Babylon is fallen, Revel. 18. 2. as the Spirit of truth shall assure thee thy sins are forgiven thee, Rom. 6. 14. Psal. 91. 10. 34. 10. 84. 11. Rom. 8. 28. Repent therefore and truly repent by flying all sin with the occasion and appearances, and love the truth, and as much as is in you, have peace with all men, that the God of peace may give you peace in Christ. All this is grounded on this that God seeth whatsoever we do. So Rev. 2. 2-9-13. and 3-1-8. I know thy works, is spoken to encourage the Sardians and Laod ceans to repentance knowing that God is a liberal rewarder of them that seek him, Heb. 11. 6.  Is come before me. 
Sin once committed comes presently before God: but the carnal hearted man like the faint Spies of Canaan, thinks the way to Heaven hard and the journey further than he is able to go all his life: but when you send Faith, Hope and Love, those messengers of truth and peace, they will tell you that your fashions, pride, love of the world and other sins must be put off, as unbeseeming the fashion of that country, so that ere we come thither we must leave them, like the shadow when we go into the door, we must shake hands with them and bid them farewell.   

THE REBELLION OF JONAH.  VER. 3. But Jonah rose up to flee unto Tarshish, from the presence of the Lord, and went down to Joppa, and he found a ship going to Tarshish: So he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the Lord. 
IT follows now to show how jonah discharged the charge given unto him. First, he neglected it, afterwards being chastised and so repenting he faithfully discharged it.  
First, of his Rebellion.  
First, jonah was sent to Nineveh to preach against their ungodliness, to reclaim them that they might repent, & so the wrath of God be turned away, how happy a message should this have been that brought such blessed effects, but still one fly or other spoils the box of ointment, Eccles. 10. 1. Satan stands up and sends him instead of Nineveh to Tarshish; meaning thereby,  
First, to put him out of God's favour, to bring upon him torment of conscience, decay of gifts and disreputation among the people.  
Secondly, to harden the people in their sins and against God's Prophets.  
Thirdly, that the most populous and wealthy City in Assyria might be destroyed all dying unrepentant in their sins, that the very Angels in Heaven should mourn at it. So by urging the unkindness to his own Nation and blood in leaving them to preach to strangers, as also the difficulty of doing good among such notorious sinners, and the danger of his own person in bringing so unwellcome a message he getteth him to desist.  
Thus Satan is ever crossing and tempting us when we address ourselves to the will of God. So was Moses, jeremy, Ezekiel, Nehemiah and Christ himself tempted being about most notable works, Exod. 3. 11. 4. 10. jer. 1. 6. Ezek. 3. 14. Neh. 2. 19 Luke 22. 31. And Christ tells Peter, Satan desired to winnow him, Mat. 4. 1. Luke 4. 2. 4. 13. 1 Pet. 5. 8. So even Peter, james and john. Therefore never dream of a truce with Satan, for he is perpetually seeking whom he may devour, either tempting us by flattery or terrible threatening: for whatsoever we do comes either from the spirit of Satan, of God or our own spirit. Now our own spirit is occupied about the pleasures of this world. The Spirit of God is gentle and meek, not forcing, not threatening, as Luke 19 23. If any one will follow me, not you shall follow me. So Cant, 5. 2, 3. Open unto me— Now Satan takes another course, if he cannot allure to sin he threatens loss of pleasure, friends, goods, and by his Imps torments and death. Christ saith if you will follow me, but he saith I will make you follow me or you shall have fire and faggot, so saith his eldest Son Antichrist. His order of tempting is first to make us doubt of the truth of God's Word. Secondly, he falls to flat denying of it. Thirdly, he comes in with his own countermards and contrary assertions. Thus he saith advance yourselves. God saith Love thy neighbour as thyself, Mat. 22. 39 he saith, First, love little and outwardly. Secondly, love none but thyself. Thirdly, hate thine enemies, envy thy betters, disdain thine equals, despise thine inferiors.  
Now the means the devil tempts with are arguments drawn from man's own wit and reason, and so jonah argues here, if the jews will not hear me, it is in vain to preach to these Gentiles. Thus flesh and blood stands staggering, misdoubting troubles when it should do any good, but in sin never considereth the following woe. Yet this I confess was a sore temptation for jonah to preach to a heathen people this doctrine, that there is but only one true God to them who have served a thousand, Deut. 6. 4. as if a Preacher were commanded to go to Rome gates and preach against Antichrists' jurisdiction, I fear he would hardly do it. Thus we regard rather to enter no great action for God's glory and his Churches good, then to receive any opposition in our doings, Satan knows from labour we are easily brought to loiter, and from fear and pain to security and pleasure. Thus he tempted our Saviour with the pleasures of the world, All this will I give thee. This gain, this ease, this profit shalt thou have to leave the society of godly men and serve me, not being scrupulous to swear for your gain, to lie for your pleasure, to cozen for riches, and so be free from the reproaches and contempt wherewith professors are overwhelmed, but be rich and live in ease and estimation.  
Thus jonah is tempted to sin but not constrained, urged, but not compelled, the devil can entice mightily, but not enforce violently. This is our comfot, our enemy's power is in our Father's hand, 1 Cor. 10. 11. Rom. 8. 35. Luke 22. 32. This may encourage us to Resist the devil and he shall fly from us, james 4. 7. God hath made no such promise to the devil, that if he tempt he shall prevail, what a shame is it then that Satan is bolder in tempting then we are in resisting. O that we were as wise, as watchful to withstand as Satan is diligent to assault. But doth jonah now resist as manfully as Satan sets on him cunningly. Alas no, he as soon resolved as enticed, Gen. 1. It is said, God spoke and it was done. Surely the devil but speaks and it is done, he is such an Orator as no man can deny him: for he pretends to counsel as a most special friend, as an holy Angel jealous of God's honour, therefore he made not only Gehezi to take a bribe, 2 King. 5. 22. Demas to embrace the world, 2 Tim. 4. 10. judas to betray his Master, Mat. 26. 48. and Cain to kill his brother, Gen. 4. 8. but Rebecca also to persuade jacob and jacob to be bold by lying to seek for the blessing, Gen. 27. 13. yea the Father of the faithful to commit folly with Hagar, Gen. 16. 43. and here jonah not to go to Nineveh jest forsooth God should not be true of his words.  
We have seen Satan's malice and wiliness in tempting, we have sufficient armour to resist him, Ephes. 6. 11. and promise to prevail, james 5. 7. Therefore we forget our enemy, neglect the promise, or take not the armour, or like not that arrow-bearer humility, submit yourselves to God, and then resist the devil: but are ready, so foolish are we, to join with our enemy as Balaam, Num. 22. 8. But would you, however Satan tempts. not be foiled, then consider how shameful it is having such encouragements to fight, to show ourselves cowards under our Captain Christ, to yield to his enemy, how dangerous to be under so cruel a tyrant, that takes pleasure in our most bitter torments.  
Object. But he comes often as a friend, as an Angel of light, how shall I descry him?  
Answ. It is hard indeed: but anoint thine eyes with eyesalve, Rev. 3. 18. thou must be filled with knowledge, Col. 1. 9 and watch and be sober, 1 Pet. 5. 8. and lastly, consider how thy spirit is moved: for the Spirit of God is soft and slow; but Satan's is boisterous and stout; beside, consider if the thing tempted to, be good or ill, for be sure God's Spirit prompts to no evil. Therefore get the Spiritual Sword, The Word of God (Ephes. 6. 17.) to dwell plenteously in us, Col. 3. 17. and cry still to God to open thine eyes, Psal. 119. 18.  But jonah arose up to fly unto Tarshish. 
Thus jonah tempted reputes not, but makes himself a runaway, leaves Nineveh still on the score. So Nineveh is still Nineveh, but jonah is not like jonah, for the Prophet is flying, and sin is crying, and so all falls to confusion.  
He first flies to Tarshish before he went to Nineveh. Sin is borne first. Esau before jacob, Gen. 15. 26, 27. Evil may be said to be ancienter, resist sin at the first, nip it in the head, that the unclean spirit may say here is no abiding for me, let us go into yonder herd of Swine, Mat. 8. 31.  
jonah was sent to Nineveh, but he went toward Tarshish. And so it is always with us, we are ever doing that we should not do. For either we do nothing, or that which we are not commanded, or else otherwise then we are commanded. Sometime most rebelliously we do that which we know the Lord straight forbiddeth. And as jonah took Tarshish for Nineveh, so we take the devil for an Angel, light for darkness, etc.  
But no marvel though jonah fled to Tarshish when he should go to Nineveh, for his vocation is rejected by the children of this world, and every where kicked against: so that if you would ask for a painful vocation, this is it; if for a thankless vocation, this is it; if for a contemptible vocation, this is it: for reproving we are reproved, blessing, we are cursed: preaching peace we make war; proclaiming liberty, we are imprisoned; do what we can, we are persecuted: and for our work worthy of love, we receive of most hatred: of few, yea very few, not any more than a cold affection. Hereof it hath come to pass, that Moses and jeremy called, excused themselves; Ezekiel, having received his charge, went in bitterness and indignation of his spirit, and seven days neglected his charge as jonah here doth his: and Moses, Eliah, and jeremiah, at length complained; and (which to the best men is the greatest grief) it is as easy almost to wash a blacke-moore white, as to convert a sinner, because Satan is ever crossing men doing Gods will, but specially hindering the course of right preaching. For the Lord was not so earnest to stop the way of Balaam, lest he should commit wickedness, as the devil is earnest to stop the way of every jonah, lest he fulfil righteousness, that is, cry against Nineveh, longing and earnestly labouring to convert it.  
But who would have thought that such a Prophet should fly from the Lord, yea and then when he should do him most service? A fearful example: therefore let him that standeth take heed lest he fall: for the way is slippery wherein we are to walk. When thou remember'st the fall of the Prophet, then consider that thou art much weaker than a Prophet, and therefore the easier to be encountered and overthrown, and the likelier to have a most grievous fall, except the Lord do mightily uphold thee. Secondly, if thou see jonah fly, Moses murmur, David fall to adultery, Solomon to idolatry, and Peter to forswear his Master, then learn thou not to trust to thy own strength, for it is weakness, nor to thy own wisdom, for it is sinful; but seek help and crave strength at the hand of Almighty God, who giveth indifferently to every one that asketh; which doth not bruise the broken reed, nor quench the smoking flax, but doth rather increase our zeal then diminish it.  
And judge favourably of such as fall, for though jonah fled, yet he returned again; and though David joined murder with adultery, yet he repented.  And he found a ship going to Tarshish. 
As soon as he set forward to fly from God, Satan seconds his temptation with opportunity, he finds a ship ready, he fits judas with money and jonah with a ship, if thou wilt fly from God, the devil will lend thee both spurs and a horse, yea a post-horse to carry thee hastily and swiftly to all ungodly lusts.  And he paid the fare. 
This money was cast into the sea, many waist their money upon dice and unlawful games, it were good for them if they had not a penny to lose, and so men care not what they pay for vanities and braveries, this also is cast into the sea, but they will give little or nothing to do good withal, So Lazarus can get nothing, and David can get no meat, shall I give my bread and wine to one I know not? saith churlish Naball. We can be content to give and do any thing to win the world, but we will give nothing, nor do nothing, whereby to win the kingdom of God.  
jonah is entered into the ship and sleeps, sleeps sound, and being wakened confessed not his sin until he was forced to it by discovery of casting lots. Thus God sets out the stubbornness and disobedience of jonah, in that this thing was not done upon a sudden, but upon deliberation and continuance, he had space and ley sure enough to have repent, but did not. jonah first liftned to Satan's assaults, liked them, consented to obey them, put them in practice, fled to joppa, hired the ship, hoist up sails and went to sleep, to show that sin runs on wheels and posts down hill, and never stays till it arrive even in Hell. So sins follow one another like links of a chain, till the tempest of destruction break it in sunder: but if jonah had considered the allseeing eye of Almighty God, he would have leapt out of the ship that carried him at once from God and from his duty, since the creature cannot hide itself from the Creator. All those that pity jonah let them pity themselves, our sins are as many as his were, he confessed freely and fully, so let us; for this was written to admonish us that we may stand where he fell; and when we fall to confess freely and fully to God always, and to man also when wisdom commands.  
FINIS.   

THE PUNISHMENT OF JONAH.  JONAH 1. 4, 5, 6. But the Lord sent out a great wind into the Sea, and there was a mighty tempest in the Sea, so that the ship was like to be broken, etc. 
THe sin being past the punishment follows. Wrath being ever the heavy companion of disobedience.  
He saith not a wind arose, but the Lord sent a great wind, The winds obey GOD, though man will not obey him.  
The Lord sent it. Then it was not by chance, or witchcraft, for the Mariners though Infidels, thought it to be sent by some revenging power for some particular heinous fact and person, else why did they cast lots to find out him that had sinned, Psal. 10. 7-25. to 31.  
The Lord sent it. So the Lord sendeth winds to bring ships to land in safety, and the same Lord sendeth winds to drown and sink other ships, therefore job acknowledgeth both, job 1. 21. if some had so much loss by tempest as job, they would surely say with job, Blessed be the name of the Lord: but more (it is to be feared) would say with jobs wife, Curse God and die, job 2. 6.  And there was a tempest in the Sea. 
God first spoke gently to him, Arise jonah, go to Nineveh, than he would not go: but now he sends a strong tempest, to compel him to come in, that his headstrong sin might have the foil and God the victory.  
He that sails to Tarshish would have as good wind as he that sails to Nineveh; but he that doth one thing for another, shall receive one thing for another, as Ahab hoped to go up and prosper, but he went up and perished. So the Spaniards thought to arrive in England, but their invincible power was soon destroyed.  And there was a great tempest in the Sea. 
The ship went on roundly for a time, the Prophet sleeping, the Mariners sporting, their sails flaunting, the waters calming. So merrily sin goes on before the tempest comes: but suddenly the tempest rushes upon them and tumbles them up and down. He thought to fly from God, but now it appears he fled not from God but to him. Therefore David saith, If I take the morning wings and fly aloft, etc. Whithersoever a rebellious sinner doth run, the hand of God will meet him to cross him, and hinder his hoped for good success.  
What had he offended the winds and waters that they bore him such enmity? Surely they took God's part against jonah. So though man at first had power over the creatures, yet when man sins God gives them strength to bridle him.  
If jonah had foreseen this tempest, he durst not have been so bold. Sin hath no eyes, The fool saith it is fair weather, while he is going to the stocks.  
We have heard the cause of this tempest, The effects follow.  
First, in the ship, which was so fair and goodly as might have endured many voyages, yet one tempest shivers it in pieces, and all because jonah was in it. Such strife is always betwixt God's wrath and man's disobedience.  
Secondly, in the 

Mariners  
1. They were afraid.  
2. They used means to appease this tempest.    Then the Mariners were afraid, 
Mariners are commonly men void of fear, venturous and contemners of dangers, yet these nought-fearing fellows, being persuaded this was no ordinary storm, but a revenging tempest, do quake like a young soldier that starts at the sound of a gun.  And cried every man to his god and cast forth their wares into the Sea. 
This one means to save themselves, shows that the Heathen acknowledge there is a divine power governing the world: for they would not have prayed, but that they knew there was a God that could in extremest danger deliver them. This man may by the light of nature, and by the multitude and excellency of creatures discern. The wicked learn it by the disappointment of their enterprises, and are compelled to kneel to that God by feigned shows of humiliation in hope of help, whom otherwise they would never acknowledge.  Every one unto his god. 
Among the Gentiles every nation had a several god. Chamos of the Moabites, Baalzebub of the Eckronites, Diana of the Ephesians, 1 Sam. 5. 5. Acts 19 35. and every one of us in our necessity have our several gods. Some run to their coffers, others to their delights and wanton sports, supposing no trouble so great that they will not cause them to forget it, others to their glorious attires and costly jewels, some to their dainty meats and soft beds. In sickness we cry come Physician, in heaviness come music, ever leaving the Creator which is all goodness and power, and fly to the creature which have neither. Thus they did well that they prayed, but they prayed not well, for they prayed to feigned gods, while none could help but one, they cried to many, thus stirred they the tempest more, like Papists, from one Saint to another, thinking if one Saint do not help, another will.  They cried. 
But this cry is often without faith, and let not the wavering minded man think to receive any good of the Lord, james 2. 7.  And they cast their wares into the Sea. 
The Mariners are content to cast their wares into the Sea, in hope of some furtherance to save their lives thereby: for though many venture their lives for riches, yet they will rather part with all their riches, then with their lives. But the ship though it be lighter is not the safer; for it was sin that procured the danger, which being cast away, would have saved all, but being retained, the tempest is not abated. If I regard wickedness in my heart, (saith David) Psal. 66. 18. the Lord will not hear me. And Paul saith, 1 Cor. 13. 3. Though I cast my life into the fire, If I have no charity, if I retain malice in my heart, it profiteth me nothing. If I cast not away sin, I cast away all. Some will give to the poor, and yet use extortion and usury to get money by: but God saith to such, that if they regard wickedness in their hearts, it profiteth nothing; though they part with all that they have, and bestow it upon never so good uses, they do but as the Mariners did, cast all away their desire nothing satisfied: though they think themselves beneficial to the poor thereby, and hope for a reward, yet God will accept of them but as Hypocrites, he will none of their oblations, he abhorreth their very prayers, Pro. 15. 8.  And they cast, etc. 
Observe here, that oftentimes many are punished for one man's sin, as all the host of Israel were punished for the sin of Achan, and here all the Mariners and owners of ship or wares for jonahs' sin, etc. to the end that men may learn thereby to admonish one another with love when they see them do amiss, and not say with Cain, Am I the keeper of my brother? for he that is not careful to keep his brother from sin, is not careful to keep himself either from sin or from sorrow, therefore let us take heed that a wicked one be not found amongst us unadmonished.  
Further we may note that extremity is God's opportunity: for when the wind had almost overturned all, and the waters had almost drowned all, then, and not afore, was God's opportunity to set forth his glory.  
First, they used prayer unto the divine powers for assistance: then they used such ordinary means as they knew best in such a time; which order is necessary to be used of all Christians in their necessity. First, to seek for aid and assistance from God, and then to use all such good means to help themselves, as God shall enable them too; trusting that of his goodness he will bless their endeavours. God indeed is the last refuge, but he is also the first refuge which is to be sought unto: for he will have us to acknowledge that man liveth not by bread only, and an horse is but a vain thing to save a man, and except the Lord keep the City, the Watchman waketh but in vain; no means can help without his blessing. But then, he will not have us negligent in using of lawful means: for he never or very seldom worketh without means, when the means may be used. Danger than we have seen made them to fear, but fear astonished them not, but gathered their wits together, for they used means with wisdom to save themselves. But when the Lord sends calamity upon many of the ungodly, they have so guilty a conscience, that whilst they feel the great hand of God, they are even distraught of their wits, and made as it were senseless, that they know not what they do: yea when troubles come, it makes them like a headless Bee, which buzzeth about she knows not whither, or like the Swallow, which by compulsion of the wind, flieth backward and forward till it fall into the Sea: or like Cain, whose head was fraught with fears, so that he knew not whither to go, doubting to be slain of every one whom he saw. But whatsoever befalleth the child of God, he hath ever matter of consolation and some moderation of mind to bear it withal, expecting a joyful issue of all. Therefore blessed is he that hath the Lord for his God.  But jonah was gone down into the sides of the ship, etc. 
jonah was fast asleep when he should be better occupied, to note our drowsiness in hearing, and our security in sin, that though the very senseless ship seemed by rolling and cracking to cry to jonah, yet was not he once moved, but like one sick of a Lethargy, deaf to all wakenings.  
jonah signifies a Dove. He was like Noah's Dove, that out of the Ark could find no rest; so jonah could not sleep being fled from God, but the Tempest will awake him.  And he was fast asleep. 
See how little jonah is ashamed of his sin. Though all smarted for it yet he sleeps; neither winds blowing, waters roaring, ships reeling, nor Mariners crying could wake him. Thus we sleep more deadly than jonah, we look not back on our sins and examine ourselves throughly, that we might find release of our miseries.  
If jonah a Prophet, and such a Prophet as was the figure of Christ, could not withstand this one temptation, what cause have we to watch against sin, to pray that we be not led into temptation.  
In jonahs' sleeping observe two things.  
First, when we think ourselves most at rest, then are we in greatest danger, as jonah asleep near his shipwreck. When Herod is vaunting then is he stricken, Acts 12. 21. When Nabuchadnezzar is in his greatest pride than is he turned out, Dan. 4. 27. When Belshazzar is banqueting, the hand writ his condemnation, Dan. 5. 4. When the rich man saith unto his soul, thou hast enough, Luke 12. 19 then his soul is taken from him.  
Secondly, note here the nature of sin, while it is in doing, like a Harlot, shows nothing but her bravery, Witness Adam's fruit, Noah's wine, David's adultery, till God's judgements overtake them, as the whirlwind suddenly, unresistably. So though sin be sweet in the mouth it is bitter in the belly.  Then the shipmaster came unto him, etc. 
Here jonah is taken napping, the Mariners may do him more good than the tempest, whom sin should waken peril cannot.  
jonah is asleep and the Mariners wake him, an Israelite wakened by an Infidel. Thus the Lord shames his servants, as he reproved Abraham by Abimelech, Gen. 20. 9 Balaam, by an Ass, Numb. 22. 28.  
This story jonah writes of himself, that we might be warned by him to suppress all evil motions that they take not effect.  What meanest thou, O sleeper. 
jonah being thus warned did not snap at him that wakened him, nor yet basely sit still but ariseth.  
Many of you come to hear the Word, and here you fall asleep, when you have most need to be waking, but I am glad, I have now gotten a Text to waken you, for now I cannot read my Text, but I must say, What meanest thou, O sleeper, Arise. If you mark not what is said unto you, you are asleep, though your eyes be open: but if you were as wise as jonah, you would not sleep here in the sight of all the people, but would rather get you to sleep in some corner, for jonah went under the hatches to sleep, and would not sleep in the sight of the Mariners. If you were as wise as jonah, you would thank him that wakened you, as no doubt jonah did; Solomon saith, Pro. 28. 23. that he which reproveth, shall have more favour of a wise man, than he which flattereth. The Lord jesus saith, Woe be unto that servant, that when his Master cometh he shall find sleeping, Canst thou not watch one hour, saith he to Peter? Can you not wake while I speak to you? You would all be found in the Church when the Lord cometh, but you would not be found sleeping in the Church. You are watched, and none of you can steal a nap and not be espied, but when your eyes be most shut, and see least, than most eyes be upon you. I marvel how you can sleep having so many eyes upon you, so many clamours in your ears, and God himself speaking unto you. If you should see a traitor sleep on the hurdle, or men sleep with meat in their mouths, would you not marvel? Yet even so do you, while I denounce the great judgements of God against you, and while I am feeding some of you, you fall asleep, and so I preach in vain. There is a Country whereof it is said, that it is night with them, when it is day with us. I think that Country is here, for how many are here which have lost their eyes and their ears since they came hither? If all of you, were as many of you are (I mean asleep) the strangers that come hither to hear, would think that you were all dead, and that I preached your funeral Sermon, therefore for shame leave your sleeping.  Arise and call upon thy God, if so be he will think upon us, etc. 
This is another means which they use, jonah being wakened, to appease the tempest, now that they see they cannot themselves allay the winds, nor assuage the waters, they desire, they exhort jonah, to try what he can do by calling upon his God.  Arise call upon thy God, etc. 
After that the Shipmaster had wakened jonah, he bids him call upon his God, as if he had said, Watch and pray: he speaks like a Saint, yet he is an Infidel; he said not, call upon gods: but call upon thy God. The shipmaster, would not call upon his God: but (saith he) call upon thy God, and it may be he will help us: if he had said call upon our god, when he said, call upon thy God: and if he had said, He will help us, when he said, if so be he will help us, than he had showed some spark of faith. Because he wanted help and comfort, he bids him arise, and because he was fearful, he bids him pray. It may be (saith he) he will think upon us, that we perish not. As if he had said, jonah, we know that thou hast a God as well as we, and therefore we say, Call upon thy God, for now every god is to betried, therefore if ever thou didst pray in thy life fall to it now. Thus Satan leads men a blind way with zeal, in hope of some relief being in trouble. They called upon them for help, which were neither willing to assist them, nor able to hear them, and when they perceived by woeful experience, that there was no kind of succour to be had that way, they fly to God, and then Satan laboureth to undermine the confidence and expectation of help, and to place in stead thereof doubtfulness and infidelity. Thus Satan will be sure to lose nothing by this bargain any way. jonah (say they) call upon thy God, for if he cannot help us, we are all undone and lost, for we have called upon our gods, we have laboured hard to amend our state, we have cast away our goods to lighten the ship, but all in vain, for we are no whit the better, like the woman which had spent all her substance about Physic, yet all could not help her till Christ came, Luke 8. 43. So the Papists while they are well, they pray unto every Saint and Angel for succour against the troublesome times, but in extremity, or at the point of death, none of them can help, so that then they are fain to fly unto God or be destitute, as like Idolaters, as one fly is like another: they are like the Heathen, which worship juno, Venus, Neptune, Pallas, jupiter, and the rest: some hold on the one, and some on the other. Some say, if joon be with me, I care not for all the petty gods, because I hold him chief: so another saith, if Saint Gabriel be with me, I care not for the rest: and some raise great disputations, whether this Saint or that Saint, this Angel or that Angel be better: whether our Lady of Bullen, or our Lady of Rome be surest: whether Saint james of Calais, or Saint james of Compostella be strongest: and so like beggars which run from door to door, they run from one Saint to another. If one god will not help, another will, think these, as though the gods were contrary one to another, and where the one bids, the other forbids. So some thought that Venus was a friend to the trojans, and Pallas was not their friend; as fools think of Witches, one striketh, another heals.  Call upon thy God. 
They bid him call upon his God, before they knew him, but the faithful would not worship a false god, though they may be helped by him. By the example of these Mariners, if they thought that their god was the true God (and why else did they worship him:) we may learn the substance of every temptation that doth undermine us, namely, that it will bid us do this evil, that good may come of it: Mark whensoever thou art motioned to evil, if it do not promise thee some goodness to come of it. But the servants of God ought not to do that which is evil, though they were sure to gain all things that can be wished by so doing: for they have learned their lesson, and how to answer Satan at such times: Why temptest thou me Satan? for it is written, Thou must not do evil that good may come of it, Rom. 3. 8. and this is the armour called Scriptum est, wherewith the Lord overcame the devil in the wilderness.  
Here also we may see the difference between the faithful and Infidels: for Call upon thy God, saith the shipmaster and the rest.  
The Mariners bid jonah pray to his God in their behalf: but jonah saith not to the Mariners, pray to your gods in my behalf. And this is also manifest, that a Papist will say unto a Protestant, and one that lives well, Pray for me: but a Protestant if he be any thing zealous, will not say unto a Papist, Pray thou for me: knowing that when a Papist doth pray, he doth it to Idols, Saints or Angels, or at least without faith, and therefore their prayers are abominable in the sight of God, and therefore they will not bid them do it because they will not do evil, to the intent that good may come of it: whereby it is manifest, that our Religion is the true Religion, our Adversaries themselves being judges. And so Pharaoh, said to Moses pray for me: but Moses said not to Pharaoh, pray for me, Exod. 18. 27. etc. Saul said to Samuel, pray thou for me: but Samuel said not to Saul, pray thou for me, 1 Sam. 15. 25. therefore the Mariners had need of jonah to pray for them: but jonah had no need of ignorant Idolaters to pray for him. And why should not all pray to jonahs' God, and Pharaoh pray to Moses God, seeing God hath said, Call upon me in trouble and I will hear thee? Call upon thy God (say they) when they cried and saw no help, they distrust their gods, they thought they would not help: indeed they could not: therefore they ran to another whom they knew not, hoping to be helped by him, because they thought some god there was that could do it. So the Papists run from one god to another, from S. Dominick to S. Francis, and why should they run from S. Dominick to S. Francis, but that they mistrusted Dominick? they think he will not hear them, and so they go forward: but in the end the unknown God is thought to be the best: yet the Lord taught not Peter one prayer, and john another, but taught them all one prayer unto one only God, and to wait still upon him, praying still, with assurance he will be a help in due time.  If peradventure he will think upon us that we perish not. 
This if, perhaps, and peradventure, cost Adam Paradise, God said to Adam, If thou dost eat of this tree, thou shalt surely die. Then Evah reported these words, thus: lest peradventure we die. The Serpent seeing her in such a mind, so careless or forgetful of the commandment, he came and quite changed the matter, and said; You shall not die. Thus sin creeps upon us, while doubtfulness remaineth in us: so God saith, You shall be saved: the trembling flesh saith, peradventure I shall, etc. then cometh Satan, and he saith, Thou shalt die: so that if you will ask what is the faith of sinners, or if you would have it defined, it is this: peradventure yea, peradventure no: if you will ask me whereupon this faith is grounded: it is upon ifs and and's: this is the faith of the ungodly, to say, If so be God will help us: for they cannot assure themselves of any help. But we may not doubt of our God, and say, It may be, or, If peradventure: for we may freely pray to our God with confidence: and may say, our God, and the God of jonah will surely help us, and hath helped us. But yet let us know that we have sinned like infidels, and do deserve to be punished like the Egyptians.  If so be he will, etc. 
Thus it cometh in like a little leaven, which soureth the whole lump of dough, and like the moth, which eateth the whole wedding garment, and this same little thief hath stolen away all the Papists faith: Therefore with them wickedness lieth sick in bed, and calleth to every one that cometh by, Call upon God, and pray for me, if so be he will look upon us and help us: and so their hope when the tempest cometh, is either an easeless horror, or a comfortless doubting.  If so he will think upon us. 
Our God thought upon us in the time of trouble: he thought upon us, and laid the tempest when our enemies called upon their gods, Saints and Angels. But what do we mean, beloved, when mercy is come to send for judgement? for though we be saved with Israel, we deserve to be plagued with Pharaoh, because we are not thankful for this, namely that the Lord hath thought upon us in our distress; for he traveleth with mercy, and laboureth till he be delivered, he goeth jaded like a Bee, but wants a hive. There are two hands, a hand to give, and a hand to receive: God's hand to give, and man's hand to receive: the hand of God is a bountiful and a merciful hand, a hand laden with liberality, full of gracious gifts: therefore let us stretch forth the good hand to receive it, thankfully to embrace it, cheerfully to entertain it, and carefully to keep it, let us receive it by the hand of faith, the hand of love, and the hand of prayer, for who so cometh with his hand shall be filled, & who so cometh without it, shall go empty away, because they have despised the ways of God: for when I instructed them, they would not hear, and what I taught them they would not learn, saith the Lord, Pro. 1. 24, 25. jonah wakened thus, and thus exhorted to call upon his God, soon no doubt perceived his danger, and partly with the horror of his sin, partly for fear of the deserved, and thus threatened drowning and other punishments, without question was grievously vexed. For he could not but see, that the very dumb creatures were bend against him for his disobedience: the wind blows, as though it would overturn all, the waters roar, as though they would drown all, the ship tumbles, as though she were weary of all, and albeit the Mariners had cried, and cast out the wares, as though they would lose all, yet the tempest rageth still, their danger is greater than ever.  
Wherefore now one might have said to Satan, Satan thou persuadest him to fly from his defence for his safety, and madest him believe that he should come safe to Tarshish, and there live at liberty and ease, enjoying all temporal benefits at his pleasure, but now thou hast brought him into the prison of the ship, and it is tossed thus by this tempest likely to destroy him, thou leavest him in the greatest danger, and rejoicest that jonah quaketh at the tempest, and hath his heart aching for fear of the danger thus threatened due to rebellion: yea, seekest also to drown him, and that also in hell, howsoever thou pretendest a desire to preserve him from troubles, and procure him many pleasures, with much security: O most wretched and deceitful liar, he that trusteth his enemy, and he that believeth thee, shall ever be deceived. And now might jonah say, Beware by me, for thus hath the tempter deceived me, he hath alured me with flattering fantasies, and persuaded me, that it was but an easy thing to fly from the presence of the Lord, that seeth always all things, and from whom no man, no nor secret lurking in any man's heart can be hid, but all are always in his presence. He made me believe that light could be brought out of darkness, that good may come of evil: for he assureth me, that if I would set forth toward Tarshish, I should not only shun the presence of the Lord, but should live at ease like one unknown, both for my vocation, and also for my behaviour in the execution thereof, and so I might creep into a familiarity with these people, and enjoy the benefit of their society. Otherwise, if I went to Nineveh as the Lord commanded, they would hate and persecute me, yea, and so I should end my life in misery, both because they being Gentiles, and I a Jew, they cannot abide me, for the one holdeth the other in contempt: and also because of my message, namely, a Prophecy of destruction, grounded upon a reproof of their vile and sinful pleasures. Which message, Satan persuaded me would be so heinously taken, that no death, nor torment, that they could devise for me, would be thought sufficient, and so I should be sure never to escape their hands alive, if I went: as though the eternal and most glorious God, which sent me thither, were not able to defend me from all evil when I came thither, as well as he did Daniel in the Den of Lions, and Christ in the wilderness among the savage beasts. And when Satan had thus persuaded me I believed him and so took my journey to fly from the presence of the Lord, if I could have performed my intention. But the Lord hath beheld the stubbornness and disobedience of my heart, and therefore followeth me with great displeasure: he hath sent out this tempest upon the sea, whereby we are like to be overwhelmed, and so near as we are to the water, so near we are to death by all likelihood.   

THE PUNISHMENT OF JONAH.  JONAH 1. 7. Afterwards they said every one to his fellow, Come and let us cast lots, that we may know for whose cause this evil is come upon us, So they cast lots, and the lot fell upon jonah. 
NOw followeth another means which the Mariners use to appease the tempest.  They cast lots. 
But first, they consult and consent to cast lots. The tempest was so strong that they concluded with themselves, it was the revenging power of some angry God, for the sin of some notorious wretch that was amongst them.  
Seeing therefore neither they, nor jonah praying, had appeased the tempest, but it was rather increased, and no man confessed he was the sinner, they take counsel, and agree to find him out by lots, wherein let us observe; first, never a one of them is of David's spirit, who when he saw the people plagued, said, Lord it is I: Every man excuseth himself: for every man would extenuate his own sin, and diminish it, and every one thinketh his sin salved, when he hath excused himself. Let Adam be his own judge, and he will say. The woman tempted him to sin: and let the woman be her own judge, and she will say, Yonder Serpent persuaded her to it. Let every one be his own judge, and there will be such posting off of sin, that never a one will be found guilty. There is none that will be so impudent, as to say he hath no sin at all, yet few that will freely confess they have grievously sinned. Therefore these here say every man within himself, though he be a sinner, yet he is no great sinner. None are accounted sinners, unless they be openly detected of some notable and heinous crime. If they be dicers, swearers, drunkards, brawlers, pickers, flatterers, prophaners of the Sabbath, sleepers at Church, and such like, they be not thought sinners: these actions are counted no sins, but rather recreations. For the multitude count none sinners, unless they be thiefs, traitors, open and gross Idolaters, and taken with such like capital crimes: no more these neither, were it not for fear of the law: as none among the jews, but Publicans, were counted sinners, all the rest were good fellows, and just men.  
The Papists say, some thoughts, affections, words, and outward actions, not agreeing with the Law of God, are easily washed away with a little holy-water, etc. they are not deadly, they deserve not the wrath of God, they are but venial. Did you ever read of these venial sins in the Scripture? But think you they have nothing but Scripture? Yes they have Decrees, they have decretals, the Ceremonies whereof observed, these venial sins are soon pardoned, & they have a Pope that can forgive any sins. Thus they lessen sins, thus they abate the price of sins, and they can buy out sins with money, or redeem them with Masses, and by a little short penance purchase a large and long pardon.  
And as the Mariners, every man thought he was no great sinner: so jonah thought with himself, Though I be a great sinner, yet am I not so grievous a sinner as these Idolatrous heathens: or if he throughly condemned himself, yet unwilling to be known such a rebel, he thought it may be, it is most likely, they are many, I but one, peradventure therefore the lot will not fall upon me: like a thief, which notwithstanding in his own heart he acknowledge himself guilty of that wherewithal he is charged, yet will not confess, until the matter be throughly sifted, and so clearly proved to his own face, in such sort, that he cannot for shame (though with shame he confess,) deny it. Therefore if God had not sifted out this sinner the better, jonah would not have been known the man, and the Mariners would still have contended who was the lesser sinner, therefore they consult to cast lots.  Let us cast lot. 
They did not use to cast lots, this was no custom among the Mariners: but the tempest was so wonderful, that it made them seriously to think of God, and willing to use the means prescribed by God for the ending of doubtful matters, acknowledging that he ordereth all, and the lot is the sentence of God: by the falling of the lot, he revealeth the truth.  
These like worldlings never confess God, but when he cometh in a tempest: they will not see his mercy, until his justice appear: they will not acknowledge God's government, before he bring on them some judgement, like Pharaohs Sorcerers, who confessed not God's majesty, while they lived at ease, but when the Lord plagued them, they cried out, This is the finger of God.  Let us cast lots, that we may know for whose cause this evil is come upon us. 
Why? what are they the better when they know him? what would they do with him on whom the lot should fall? Surely they supposing, or rather clearly seeing this tempest to be sent from some wrathful power, and that for some one man's sin amongst them, they determined having found him, to sacrifice him unto the God that was so offended by him, God turneth evil unto good, but the devil turneth good unto evil. The Gentiles had a custom in the time of the common plague, to sacrifice one for the rest. This custom they took by imitation of the jews, in offering beasts, and of Abraham in offering his son, the devil that father of lies and schoolmaster of all mischief teaching them. So the devil took advantage to do evil by the service of God. In moving the Gentiles to work abomination by offering men, imitating the jews commanded sacrifices. But if they had rightly known the true God, they would have taken their sins by the throat, and have sacrificed them.  Come, let us cast lots. 
The Mariners were not so wise to prevent the tempest before it came, as they be diligent to allay the tempest when it may not be laid: we overtaken with God's just judgements, are very careful always, to use all means to be rid of them. But who keepeth a watch over his own ways, and diligently laboureth to keep himself free from that which necessarily draweth on itself God's judgement? who purgeth himself of his sins, lest he be sick? who letteth or fetcheth out his corrupt blood of pride, lust, covetousness, lest he before? who keeps a good diet, and maketh his choice of holy exercises, godly companions, religious conferences? etc. But know we, he is not safe that is sound, neither he sound that is intemperate.  So they cast lots. 
Whether it be lawful to cast lots, it is not evident by this example, because they were Gentiles, and therefore no precedent for us: but so far may we use them, as the Word doth lead us, and no further.  
There are two Goats brought to Aaron, Levit. 16. that he might cast lots, to see which Goat should be killed, and which should not, these Goats signify Christ: for as he died he lived again, and as he was buried, he rose again. Again the land of Canaan is parted by lots, Numb. 34. to see what part each Tribe should inhabit. Again, that thief Achan is found out by lots, Iosh. 7. first by his Tribe, then by his Family and lastly, by his particular person.  
Again it is said, that Saul was chosen King by lots, 1 Sam 10. and lest any should have said, that it was his good luck, his good lot or chance to be King: therefore the Lord appointed that he should be anointed before he was chosen by lots.  
Again, Mathias is chosen by lots to the Apostleship in stead of judas, Acts 1. so that it is lawful in some causes to cast lots, so that they do attribute nothing unto them, and acknowledge that the lot is cast into the lap, but the disposition thereof is from the Lord, Pro. 16. 33. for they must not say that it is their chance, fortune, or good luck: for so they make an Idol of it, and rob God of the honour due unto him. For it was not Saul's fortune to be King, but God's mercy: it was not achan's chance to be caught, but God's judgement. Lots may be used to prevent strife, when all other means have been used, and sometimes before all other means, when in wisdom it is thought the best means. Brethren often and godly at first divided their inheritance by lots, as the Children of Israel divided the land of Canaan. Therefore in the Church of Geneva there is an order, that in the time of plague, there should be an house set apart for the sick to lodge in, and lest they should be uncomforted, they choose out a Mininister by lots to do it.  So they cast lots. 
Now we are come to put up ourselves to the Court of Lawyers, to see if they will do any thing for God, for conscience, or for love, viz. that they would end men's suits quickly, and let the poor Clients have equity. Some say that Lawyers be good until they be Counsellors, like Lions, which will be gentle until their talons grow: be not offended, but amend, for malice speaks not.  
I am persuaded, that if the lots were cast to see who troubles the ship, it would fall upon the Lawyers: be not offended but amend, for malice speaks not. A poor Client cometh forth accusing one, and going home accuseth a hundred: for so many seek to hinder him, so few seek to further him, and so many seek to hinder him, that all his gain is but labour and loss.  
For a small matter many will come to law, to strive for that, which with reason might easily be attained without such contention, and others seek to enrich themselves with contending for a small matter with their neighbours, yet in the end lose that they sought, and that they had beside: and so they contend and strive about a thing commonly, till the Lawyer hath gained more by them, than the thing which is in controversy is worth. These are like the Mouse and the Frog, which strove so long about Marsh-ground, that at length the Kite came and took them both from it. Others will come up to law about a small matter, and therein so entangle themselves, that they cannot rid their hands of it, until it have almost undone them, like a silly sheep that is hunting a fly, which runneth from bush to bush, and every bush catcheth a lock of him, so that the poor sheep is threadbare ere he hath done, and hath not a fleece left him to cover himself withal. So he runs from Court to Court, to sue, to complain, to plead, till he have spent his cloak, his coat: were it not better to have cast lots for the coat at first? For the Law is like a Butler's box, play still on till all come to the Candlestick. Therefore it is lawful, to end any controversy in a hard matter, to use this means.  
Now whether it be lawful to cast dice, if lots may not be used (as Salomon's words, Prov. 18. 18. The lot causeth contention to cease, compared with Heb. 6. 16. prove) but in hard matters and weighty causes, when the thing is doubtful, and all good means are tried before to avoid strife: that question is decided, which none but voluptuous men make question of, namely, whether diceplay be a meet exercise for a Christian soul. Solomon saith, the lot causeth contention to cease: therefore, lots are to end strife, but these lots make strife: for before thou takest the Dice, thou knowest thine own, and no man striveth to take it from thee: but when thou castest the Dice, thou dost (as it were) ask whether thine own be thine own, and makest a strife of no strife. Art thou not worthy to lose the gifts of God, which venturest to lose them when thou needest not? Dost thou not deserve to forgo thine own, which art so greedy of another's, that thou wouldst have his living for nothing, but for turning of a Die? Esau did not sell his birthright so lightly, but he had somewhat for it which refreshed his hunger, but God hath given thee a living, and thou spendest it for nothing. The Mariners did cast lots to find out the sinner: they did not cast Dice to see who should win, as Dicers do: for to whom the lot falls, he taketh all, which deserves to lose all as well as the other, and hath no right unto it by any law: for God hath not allowed one man to take another's goods for the tripping of a Die, but either they must be merited, or they must be given, or they must be bought, or else it is unlawful, ungodly, unconscionable, to take them: Besides the brawls, the cozenages, the oaths annexed to this game, which would not agree with it, unless it had been a meet companion for them. Thou takest another man's goods for nothing, whereas God hath appointed thee to get thy living, with the sweat of thy brows, for thou takest away that which others sweat for, and whereas thou shouldest live by working, thou seekest to live by playing, like as the Ape which lives by toying. Doth any Dicer think he doth well? Tell me what thinkest thou? for every sinner doth condemn in his prayer to God, that which he excuseth before men: if they which are Gamesters repent it, how can they which are Gamesters defend it? Thou shouldest do nothing, but that thou wouldst have God find thee doing if he should come to judgement: wouldst thou have him take thee at dice? I am sure thou wouldst not have God see thee so vainly occupied: neither canst thou think, that Christ, or his Prophets, or Apostles, or Evangelists, were Dicers, for no such lots are named in the holy Scripture, and yet the Lords day is most profaned with this exercise, Cards and Dice, as though they kept all their vanities to celebrate holy days, what hast thou to allege for Dice, now evidence is given up against them? hast thou any patron to speak for them, but thy vain pleasure and filthy covetousness, which are condemned already, and therefore have no voice by Law? Take away these, and take away Dice. The Patron condemns the Clients, when one voice condemns another: if the exercise were lawful, such Patrons as pleasure and covetousness would not speak for it. Take thy pleasure therefore in that which is good, and the Angels will rejoice with thee: if this were good, God would prosper them better that use it: but neither winners nor loser's are gainers. I know not how, but there is not so much won as lost, as though the Devil did part stakes with them, and draw away with a black hand, when no man seeth, for the winner saith, he hath not won half so much as the loser hath lost. One would think that one of them should flow, when so many ebb: there is never an ebb without a flowing, never one loseth, but another winneth, but at Dice. What a cursed thing is this that turns no man to good, which robs others, & beggars themselves? The School of deceit, the shop of oaths, and the field of vanities. Thou dost not only hazard thy money (in this game) but venturest thy salvation, and castest Dice with the devil, who shall have thy soul. For every thing that cometh well to man, he giveth thanks, but for that which cometh by Dice, he is ashamed to give thanks; which showeth, that in conscience that gain is evil gotten, and that he sought it without God. Can this be good when worst men use it most? If it were good, the evil would like worse of it than the good: but the more a man savoureth of any goodness, the more he begins to abhor it, and his Conscience doth accuse him for it as for sin. They which doubt whether GOD do allow it, need but look how he doth prosper them that use it: but they trust not in God, (the terms of their occupation descry) for they call all their casts, chances, as though they relied not upon God, but upon chance. Therefore if Dice make strife without cause, if they take away others goods for nothing, if we may not live by playing, but by labour, if they which have been Dicers, repent it among their sins, if the holy men never used this recreation, but the worst most delight in it, if thou wouldst not have God see thee when thou playest at Dice, nor take thee at it when he comes to judgement, if nothing but pleasure and covetousness speak for them, if they do not prosper which take pleasure in it, if they trust not upon God, but rely upon chance, if thou dost not only venture thy money, but hazard thy soul, than the best cast at Dice is, to cast them quite away.  And the lot fell upon jonah. 
The lot fell upon jonah, not because he was the greatest sinner of them all, (for so is the opinion of the common people, to censure them worst whom they see most afflicted: If any one be seen to bear his cross, than many will say, This is a wicked man, and so think well of themselves, supposing that God is not bend against them to punish them as well,) but because jonah should feel the hand of the Lord both punishing and preserving him, and be reform: for God correcteth all, as he did his Son, to learn them obedience. But if judgement begin with the house of God, what shall become of the ungodly?  And the lot fell upon jonah. 
Now when the sinner that troubled the ship is taken, now jonah can hide himself no longer. Now he might also fear to be sacrificed by the Mariners presently. For the Mariners, partly for the pain they had endured, partly for the loss they had sustained, partly for the danger wherein they remained, were no doubt as the she wolves robbed of their whelps, out of measure furious and fully bend to sacrifice him on whom the lot fell, to appease the wrathful God. But God stayed, and restrained the rage of the Mariners, and made them afterward willing to abide the tempest a while, and put themselves to more pain to save him, endeavouring by rowing to recover land. For having heard of the true God, and though they lost their goods, having found who is all good, shall we (say they) destroy him that hath saved us? Shall we give him up to death unnecessarily, that hath brought us to life, and assured us to reign with God in all glory everlasting? Surely the thankless are graceless: especially they that love not, and show not forth the labour of love for their gracious guide to God: but therefore we may see that the hearts of men are in the hands of God, and he turneth them which way he list, he fashioneth their hearts every one, yea even Kings hearts, as rivers of water doth he turn, to water and make fruitful his vine: to pity and to persecute, to honour and to shame, to love and hate his people: to deliver their power to the beast, Revel. 17. 13. And again to eat the Whore's flesh, and to burn her with fire, Revel. 17. 16, 17. Therefore let us never fear to perform our duties whatsoever, to whomsoever: for he formeth the hearts of all, who hath promised to honour them that honour him but to make them contemptible that do despise him. Neither let us put confidence in man, nor in Princes, for their hearts are rivers of water of themselves, fleeting easily as they be led following: But especially let us not forget chiefly to make prayers, supplications, intercessions, and to give thanks for all those, 1 Tim. 2. 1. on the godliness or profaneness of whose hearts, the flourishing or defacing of the Gospel of Christ Jesus, and the chosen of God doth most depend.  And the lot fell upon jonah. 
Now jonah could not deny he was that sinner, unless he would accuse God of unrighteous judgement: for the lot is cast into the Lap, but the whole disposition thereof is of the Lord. Now therefore he must needs confess it. The winds thundering, the waves tumbling, the ship cracking, the Mariners quaking, upon their gods crying, their wares forth casting, jonahs' prayers requested, to cast lots consulting, jonah kept himself close, he would not be thought that sinner. The wind said, I will overturn thee; the water said, I will drown thee: the ship said, I cannot hold thee: the Mariners said, We cannot help thee: his prayers said, We cannot profit thee: his conscience within bleeding, and God at the door of his heart knocking, and the lots now ready for casting, said threateningly, For thee the tempest is come, thou fugitive, and we will discover thee.  
Yet jonah conceals his sin, so much did he abhor the shame of men, of strange men, a few men, frail men, or the fear of the fury of the flesh. Therefore after the winds had roared, and also the waves raged, and the ship reeled, and the Mariners cried, and the lot, his conscience, and God himself threatened him, the lot also condemned him, and the fear of being sacrificed by sinners to Satan terrified him, so that he forthwith repented throughly, he declared it openly, and confessed his sin freely. Such a stir hath God before he can come by his own: he must cross us, and set himself and all his creatures against us, he must strain our bodies, or leave our souls, and constrain us to it, before we will return from our wicked ways and throughly humble ourselves to yield him due obedience, O the goodness of the great God? O long sufferance and bountifulness unspeakable, which not only leadeth, but also in the chains of love draweth us to true repentance.  
It was Gods great goodness to jonah, that the Mariners sacrificed him not: greater, that he truly repent: that God continueth in his calling, and blesseth his (whose flying from God, deserved flinging to Satan) not so much solemn Preaching, as sudden confession, and short denunciation of vengeance, yea made it so powerful, that it converted Idolatrous Heathens, most hardened Idolaters: first Mariners, then Ninevites.  
For what a blessing felt jonah, God vouchsafing him of this honour, to offer them a lively, holy, and acceptable sacrifice to God, by whom he presently before, greatly feared to have been offered a dead, unholy, and so a delightful sacrifice to Satan. This fear banished, and that joy possessing him, what a mercy of the Almighty did jonah think it: But before he converted the Ninevites, he was more to be humbled, fuller to be strengthened, better every way to be prepared. Therefore God would have the sea to wash him, the Whale to fast him, and yet miraculously safe to preserve him, that being purified, he might pray fervently: and being delivered, find power, comfort, and courage abundantly. Therefore when by lot being taken, and by his own confession found the man that procured the tempest, the Mariners in love and compassion of him, had assayed by rowing to get to land, but could not, the Sea raging more and more, and jonah himself professed he knew the tempest was sent for his cause, and would be laid, he being cast into the Sea. jonah at length was cast out of the ship into the swelling surge of the tempestuous Sea. What hope of life then left? Is there any? to swallow up all, soon after he is swallowed whole of a Whale. Here let us mark, that after the tempest had terrified jonah, the Mariners reproved him: when they had reproved him, his conscience pricked him, when his conscience had pricked him, the consulting to cast lots grieved him: after grief for consulting, their concluding to cast lots vexed him: vexed at the conclusion, the lot condemns him: the lot having condemned him, in what an agony think we was jonah? partly, that he should be held that notorious wretch that had brought this woe? partly, lest they in their raging grief, for their great trouble of body, loss of goods, and danger of life, should forthwith kill him for a sacrifice, to appease the unknown angry God? But after this agony, the terror of drowning followed, and after that the horror of that huge fish: first, lest it tear him in pieces, then lest it melt him, afterward, lest it poison him: lastly, three days and three nights the comfortless horror of darkness, and noisome stink in the fishes belly tormented him.  
First then see, the winds could not further him, the waters could not bear him, the ship could not hold him, the Mariners could not help him: and being cast out, lest all for him be cast away, the Whale would not spare him, the stinch would ill feed him, the darkness would less glad him, and light might not visit him. Now see then what jonah got by his journey, notwithstanding all the promises of which Satan assured him, and all the furtherances which the Serpent procured him, he lost his labour, lost his money, lost his joy, lost his credit, lost his quiet, and saw no hope but to lose his life too, finding plentifully and bitterly feeling dreadful fears. He trusted to the winds, the winds could not▪ save him: he trusted to the ship, the ship could not keep him: he trusted to the Mariners, the Mariners could not hold him: he trusted to the lot, the lot would not spare him: he trusted to the waters, the waters could not bear him, neither would the Whale forbear him, neither did any thing make show of likelihood to save him. Therefore we may see in jonah, what it profiteth a man to fly from God, forsaking his calling, and so practising the evil motions of Satan in stead of the known will of God. Assuredly, if we follow his flatteries as jonah did, we shall have as he had, accusing consciences, fearful hearts, and the wrath of God upon our heads. For he hath nothing to give us, although he promise and make us believe he hath Kingdoms. Yes indeed, he hath horror of mind for all that obey him, and hell for the reward of his, which will make all their hearts ache which receive it.  
See secondly in this punishment of jonah, the justice of God. The Bee, when she hath once stung, doth lose her sting, so that she can sting no more: So doth not God's justice punishing sin: for it retaineth power, it hath store of stings to vex still: when one judgement is executed, he ever hath other enough ready, either of the same kind in another degree more sharp, or of another sort: for all the creatures with their several powers, are God's darts to strike us when he commands. Therefore if we be sick, sickness is not dead with us: if we be poor, poverty endeth not: if we be in danger, danger is not therefore put down for ever after: and if we be vexed, vexation hath not therefore lost his sting: his darts, his weapons also are as sharp now as they were at the first, and sharper too, because we are sinfuller. For according to the sickness is the medicine, and wounds more dangerous, require more dolorous plasters.  
And if thou be disobedient, than he will lead thee through them all, until he hath humbled thee, and made thee to glorify him with obedience, or utterly destroyed thee.  
Thirdly, let us not forget, neither lightly think of this that God knoweth how to punish for sin, yea most severely to correct his children, though repenting. If our Prophet jonah here may not keep thee some good while in a due meditation of it, let that man after Gods own heart, the sweet Prophet of Israel come to thy mind, and in him see, whether God cockereth his entirest friends, or something sharply, if not bitterly, handleth them, settling themselves in their dregs, or securely serving the Lord, 2 Sam. 18. 6. 10. 27. 2 Sam. 12. 13, 15, 16, 17, 18, 19, 20. Chap. Psal. 30. & 75. Hos. 6. 4.  
Lastly, yet consider God is rich in mercy, and full of compassion, loath to punish unless too far provoked, content to shake his rod over us, to make us fear only, and keep us free from feeling his strokes, if that may have his due work in us, that is, recall, reform, and confirm us: for as the winds could not overthrow jonah, nor the waters drown him: so neither could the Whale consume, poison or annoy him, or aught but fear him, though it had swallowed him: for jonah remembering God, God showed he forgot not jonah. Therefore when and where jonah thought verily and speedily to have perished, then and there God caused him to be three days, and as many nights most safely preserved. O power omnipotent, O goodness all sufficient, in all things, at all times. God then as well knoweth to deliver his out of all distress in due time, as to reserve the wicked to the day of judgement to be punished. And in what danger shall we despair? In what extremities ought not we to hope in our most mighty Saviour, remembering JONAH in the Whale's belly, jonah 2. 10. jeremy in the mire of the deep dungeon, jer. 38. 13. Daniel among the fierce Lions, Dan. 6. 24. his three companions in the hot burning Furnace, & 3. 26. nay, 600000. men of war, and three times as many more, men and women, young and old in the Wilderness, lacking now drink, than meat, Exod. 17. 6. and all these delivered out of all danger, these last miraculously satisfied with drink out of the rock, and with meat abundantly from heaven, Ex. 2. 15. 3. 10.  
Secondly, though jonah be cst into the troublous Sea, and swallowed of a huge Whale, yet he must preach at Nineveh: though Moses fly out of Egypt, yet he must be the leader of God's people thence, Gen. 29. 20. joseph is in prison, but he must be the Lord of Egypt, and preserve the Church alive, Gen. 41. 40. 45. 78. Who would have thought that Saul should become Paul, Acts 9 1, 2. or forswearing Peter a faithful Preacher, Acts 4. 11, 12. Suspend then thy judgement and wonder at God's works, whether of mercy, or justice, and think not the worse of a man though he were cast out of the Sea, as jonah, jonah 2. 10. or basely brought up as Amos, Amos 6. 14. for the deliverer of Israel was brought out of the flags, Exod. 2. 3. and the converter of Nineveh out of a Whale, jonah 2. 10. and the salvation of the whole world out of a stall, Luke 2. 17.  And the lot fell upon jonah. 
The lot fell upon jonah, that he might be cast out of the ship, that as the ship was almost broken, but not altogether: so jonah might be almost drowned, but not altogether: almost consumed, almost poisoned in the belly of the Whale, but not altogether: and that being in the double deep duly humbled, and as gold in a Furnace, fined and fit for God's works, he might thence in a miraculous manner come forth like Lazarus in his winding sheet, that he might glorify God once again, and courageously cry against Nineveh.  And the lot fell upon jonah. 
The lot fallen upon jonah, the justice of God (both manifesting the truth incorruptly, and chastising his disobedient servant severely) did appear but with all singular mercy shined, and the Mariners minds were mollified, in that they sacrificed him not to Satan, but much more that he by that means truly repent. Insomuch that the old Idolatrous Mariners, presently by him were converted, and he cast into the Sea, was not drowned, swallowed of the whale, and three days continuing therein perished not, but miraculously was preserved, and most graciously cast on land safe: and lastly, crying against Nineveh that sinful City, had his Preaching so mightily prevailing, that he wonderfully humbled them all. This mercy was marvellous, this goodness of God to jonah most glorious: For the Ninevites hearing, Yet forty days and Nineveh shall be overthrown, jonah 3. 5. first as the Mariners had before done, believed the Word of GOD, though they never heard it before? If we heard the Word of God preached as the Mariners and Ninevites did with trembling hearts, in the sense of God's Majesty, it would not be but we should feel the power of it lively, and filled with all joy in believing speedily, but uneffectuall and fruitless is Preaching, because there is nothing almost but unreverent and senseless hearing. And why should God teach the heedless to learn? Why should he give pearls to dunghill Cocks, nay, to very swine? But they believed the Word as soon as they heard it, though they never heard it before. What doth that argue? Surely it showeth, that the foolish and simple are more diligent and ready, both to hear and receive the Word of God, than those that are wise in their own conceit, or also in the view of the world. What saith Christ? The poor receive the Gospel, Mat. 11. 5. What saith Paul? Not many rich, not many wise, 1 Cor. 1. 26. For though we have knowledge, if our knowledge be like the Pharisees, Mat. 23. 13, 14, 25, 26, 27, 28. that is, in show of sincerity only, in counterfeit holiness, and hollow hearted friendship through hypocrisy, it had been better for us that we had been ignorant, for it will but leave us the more inexcusable, it will be found insufficient to save us, but sufficient the more fearfully to condemn us, because we know our Masters will and do it not. Therefore as Peter said to Simon Magus, Thy money perish with thee, Acts 8. 20. So will the Lord say unto such, Thy knowledge perish with thee, seeing it is fruitless.  
But when Nineveh had believed God, what did they secondly? They speedily, they notably repent, they proclaimed a fast, they put on sackcloth, they humbled themselves before the Lord, they earnestly besought him to turn away his wrath from this woeful City. jonah preached at Nineveh, crying against it, seemeth to have humbled them, and that without a miracle (without which scant any doctrine is of credit among the Gentiles) not only within forty, but within four days, much within forty days, he converted Nineveh, ruffling Nineveh, old and Idolatrous Nineveh, long before forty days be ended, the seed is sown, grown, increased mightily, and full ripe, in a soil in reason most barren. Sow therefore, ye Seedsmen, where you are set. If ye sow cheerfully, ye shall reap plenteously in due time: Faint not: say not I have a stony, or a starved, or a thorny ground: Nineveh reputes in sackcloth.  
In which willing submission of theirs, and speedy lively repentance at the words of the Prophet, (after he had been three days and three nights in the Whale's belly) the calling of the Gentiles by Christ, (after he had been three days and three nights in the bowels of the Earth) might well be signified. For they no less willingly than the Ninevites, submitted themselves to the Gospel preached no less speedily, and peradventure more truly repent. For though they now thus wonderfully humbled themselves, not the fearful multitude only, but the richest and greatest, the Nobles and King also, and so all escaped now: soon after they returned to their vomit, and never ceased to add sin to sin, till they were by open wars miserably weakened, and at length fulfilling the Prophecy of Nahum, (Nah. 3. 16.) utterly consumed. Therefore first, for the comfort of the godly, since Ahab humbled himself before the Lord, (1 King. 22. 26, 27, 29.) Ahab, I say, that had done exceeding abominably, in following Idols, and sold himself to work wickedness in the sight of the Lord, submitted himself under the hand of God, fasting in sackcloth, though he did all in hypocrisy: had not the evil threatened brought upon him in his days: seeing Rehoboam (and the Princes of Israel who had forsaken the Lord) and the whole Tribe of judah, which wrought wickedness in the sight of the Lord, and provoked him more with their sins than all that their Fathers had done humbling themselves before the Lord, and confessing him just, had not the wrath of the Lord poured upon them, by Shishak King of Egypt were not destroyed, but shortly delivered, yea also things prospered in judah, though the Lord had threatened to leave them in the hands of Shishack, albeit they truly repented not: lastly, for as much as Nineveh that bloody City full of lies and robbery, the beautiful harlot, with multitude of fornications, that Mistress of Witchcrasts, which sold the people through her whoredoms, and the nations through her witchcraft, humbling themselves with fasting, and putting on of sackcloth, the Lord repented of the evil he had threatened them, and did it not: how assured may we be that whatsoever judgement the Lord threateneth us, and howsoever he threaten it, it shall not light on us, when we unfeignedly humble ourselves in true fasting, turning from our evil ways, and from the heart vowing to serve God in all holiness? For this is the clear promise of the faithful God; 2 Chron. 7. 13, 14. If I shut the Heaven that there be no rain, or if I command the Grasshopper to devour the land, or if I send pestilence amongst my people, if my people, among whom my Name is called upon, do humble themselves, and pray and seek my presence, and turn from their wicked ways: then will I hear in Heaven, and be merciful to their sins, and heal their land. Again, as generally most plainly saith just jehovah; jer. 18. 7, 8. I will speak suddenly against a Nation, or against a kingdom, saying, I will pluck it up, and root it out, and destroy it, but if this Nation against which I have pronounced this, turn from their wickedness, I will repent of the plague that I thought to bring upon them. Let us then, O beloved of the Lord, whosoever love the Lord jesus, be careful to fulfil the condition, and then confident not doubting of the performance of the promise, by so much the more, by how much the fewer we be, and by how much the longer and clearer the Lord hath threatened most terrible judgements.  
Now for the terror of the ungodly, as many of them as repent only when God's hand is upon them, and then humble themselves outwardly only, and that but only when the fierceness of his wrath appeareth, or else after they have escaped the feared judgement, fall to their wont wickedness again: let them be sure the strong and just God, that consumed Nineveh slidden back, will overtake them also in wrath, and for ever turn them over to ceaseless woe. For the greatness, the beauty, the strength, and riches of Nineveh, could not withstand the hand of God, or keep it from destruction, but rather furthered and hastened it. For with the more excellent ornaments that it was adorned by the Lord, the more heinous and grievous in his sight was the abuse of them. Therefore the hugeness, or the strength of this, or any other City cannot save it from the judgement of God, being sinful in his sight.  
Great Sodom is destroyed, Gen. 19 great jericho is destroyed, Iosh. 6. great Nineveh is destroyed: great jerusalem is destroyed, 1 King. 24. 25. and great Rome, (Rev. 18. 2.) the room of all unclean spirits, stayeth for her destruction, like a whore that stayeth for her punishment till she be delivered: and these were and shall be punished for unthankfulness and contempt of the Word of God. Yet Nineveh, jericho, Sodom, nor Rome, have had half the Preaching that we have had, yet we are unthankful too, then what have we to look for? but when Sodom was burned, Zoar stood safe, Gen. 19 21. when jerusalem was destroyed, Bethlehem stood still, jer. 41. 17. So the Lord doth always provide for his people, though he make never so great a slaughter and destruction amongst his enemies. For the Lord because of his covenant doth always provide for his chosen, although they be but a remnant, like the gleaning after harvest, or like a cluster of Grapes on the top of the vine after the vintage, and though there be never so great calamity or ttouble, as we see in the Book of Gen. 45. Chap. when there was a great time of dearth and scarcity to come upon the land where jacob was, the Lord had sent joseph to provide for his Father jacob, lest he should want bread, he or any of his sons and folks, and so ordered the matter, that joseph was Treasurer over all the Corn in Egypt. And so among the Turks, and Spaniards, and Infidels, the Lord will find means to do them good, which unfeignedly love him, and in the dungeon, in prison, and in bonds, yea, and in death, the godly shall find GOD.  
FINIS.   

Morning Prayer.  
O Eternal God, and merciful Father, which art the light that no man can attain unto, and yet by thy marvelous lightness, drivest away the darkness of the night, and shadow of death, and by thy grace enlightnest all those, that being in darkness come unto thee: I thy unworthy servant, do bless and praise thy most holy Name, for all the mercies and gracious benefits, that from time to time I have received from thee; and most humbly thank thee, that thou hast vouchsafed me this favour, to pass this night in so quiet and comfortable rest, and hast brought me again to see and enjoy the light of the Morning. And now, I beseech thee, O Lord, of thy infinite goodness and mercy, by the merits of my blessed Saviour, that thy merciful compassion may this day be extended to me, that being enlightened with thy grace, I may not be carried away by the power of darkness, to spend this day after the lust and pleasures of my own corrupt mind; but that I may with all care and conscience, follow thy Fatherly will, which thou hast revealed unto me in thy holy Word. Increase in me (O Lord) all spiritual gifts and graces, and beat down in me all carnal and corrupt affections: enable me by thy blessed Spirit, in some measure, both to withstand that which is evil, and to perform what is good and pleasing unto thee; and that neither by my own negligence, nor the power of any temptation, which either the World, the Flesh, or the Devil shall present unto me, I be driven away from a true faith, but may lay hold of those gracious promises, that thou hast made unto me in Jesus Christ my Saviour. Disperse (O Lord) the thick mists and clouds of my sins, which corrupt my soul, and darken my understanding, and wash them away (I most humbly beseech thee) in the precious blood of thy Son's Passion, that so I may be acknowledged for one of thine Elect, when I shall appear before thy judgement seat. Give me a will carefully to follow my vocation, and let thy blessing be upon me in the same: bless me in my body, in my soul, and in whatsoever belongs unto me: lighten my mind, and inflame my heart with a love of those things that are good; and as my body (by thy power) is risen from sleep, so my soul may daily be raised from the slumber of sin, and the darkness of this world, and so both together may enjoy that everlasting light which thou hast provided for thy Saints, and purchased with the blood of thy dear Son our Saviour jesus Christ: to whom with thee, O Father, and the blessed Spirit, be all honour and glory for evermore, Amen.   

Evening Prayer.  
O Almighty and everlasting God, the Father of mercy, and God of all consolation, that by thy merciful Providence, defendest all those that walk before thee, and put their trust in thee: I poor and miserable sinner (unworthy of the least of thy favours) do yet presume (in the name and mediation of jesus Christ) to present myself before thee, and to offer up this poor sacrifice of praise and thanksgiving unto thee, that thou hast nourished and preserved me by thy power, and hast guided and governed me by thy Word and Spirit: and (as for all other thy blessings) so for that mercy that hath this day accompanied me, whereby I have both been preserved from many sins, that the wickedness of my nature was inclined unto, and also delivered from many punishments, that the sins that I have committed have deserved: I most humbly beseech thee, in the merits of Christ jesus, to pardon and forgive me all my sins, which either in thought, word, or deed, I have this day, or any time heretofore committed against thee; whether they be the sins of my youth, or of my age, the sins of omission or commission, whether wittingly or ignorantly committed: good Lord, pardon them unto me, and let them not cause thee this night (as justly thou mayst do) to take vengeance of me, but be merciful unto me, O Lord, in forgiving the evil I have committed, in supplying the good that I have omitted, in restoring me to that which I have lost, in healing my sores, in lightning my blindness, in cleansing my filthiness, and in altering the whole course of my corrupt mind, that I may be delivered from that which is evil, and enabled to perform that which is agreeable to thy blessed Will and Word. And Lord, as thou hast this day preserved and kept me in safety, so I most humbly beseech thee to protect me this night from all danger, both bodily and ghostly, and to give me such quiet and comfortable rest, as may enable me to walk on in that vocation, wherein thou hast placed me, and that I may both be delivered from the darkness of this present night, and may also escape that everlasting darkness, which thou hast provided for those, that without Repentance continue in their sins: from which, good Lord, deliver me, and all those that belong unto thee; and that for the merits of the death and passion of my blessed Saviour jesus Christ: in whose Name I continue my prayers for myself, and thy whole Church, saying, as he hath taught us. Our Father. etc.   

O Lord, prepare our hearts to Prayer.  
O Lord God our heavenly Father, we thy poor and wretched creatures, give thee most humble and hearty thanks for our quiet and safe sleep, and for raising us up from the same. We beseech thee, for Jesus Christ's sake, to prosper us this day in our labour and travel, that it may be to the discharging of our duty in our vocations, principally to thy glory; next, to the profit of this Church and Commonweal; and last of all, to the benefit and content of our Masters. Grant, dear Father, that we may cheerfully and conscionably do our business and labours, not as men-pleasers, but as serving thee our God, knowing thee to be the chief Master of us, and that thou seest and beholdest us with thy Fatherly eyes, who hast promised reward to them that faithfully and truly walk in their vocation, and threatened everlasting death and damnation to them, that deceitfully and wickedly do their works and labours. We beseech thee, O heavenly Father, to give us the strength of thy Spirit, that godly and gladly we may overcome our labours, and that the tediousness of that irksome labour, which thou for our sins hast poured upon all mankind, may seem to us more delectable and sweet. Fulfil now, O Lord, these our requests, for thy Son our Saviour's sake, in whose Name we pray, as he himself hath taught us.  Our Father which art in Heaven, etc. 
FINIS.