Sermons on Jonah, Lecture 17
THE XVII. LECTVRE.
The chiefe poynts. 2. Carnall reasons why Ionas might yet hauehave refused to go. 3. But affliction hath schooled him: 4. and that not onelyonly while it was on him. 5. Affliction worketh otherwise in the good, 6. and in the bad. 7. A reproofe of the present time. 9. Obedience requireth euen circumstances to be regarded. 10. God must be obeyed without debating. 11. The greatnesse of Niniue. 12. Ionas feareth not that he is alone. 14. A great auditorie giueth more courage to a wise Preacher. 15. Ionas speaketh not fearefully. 16. The difference of opinions for the daies of repentance allowed to Niniue. 17. Iudgement concerning Luther in the matter of the Sacrament. 18. The Hebrew toung is not to be neglected by a Diuine.
Ionah. 3.3.4.
So Ionah arose and went vntounto Niniue, according to the word of the Lord: Now Niniue was a great and excellent citie of three dayes iourney. And Ionah began to enter into the citie a dayes iourney, and he cried and sayd, Yet fortie dayes and Niniue shall be ouerthrowne.
THe Prophet Ionas, who should hauehave gone in the businesse of his maister, but vponupon some supposals had no mind vntounto it,Psal. 78.58. and therefore starting aside like a broken bow, was well beaten for his labour, hath now a second time his commission drawne, and his instructions giuen him, to go as an Ambassadour from the Almightie king of heauen, to a great Prince vponupon earth. The message which he bringeth, is of more fearefull qualitie, then if all the Princes adioyning, had sent him their defiance by their Heralds, that they would immediatly inuade him, with fire and sword, and irreconcilable hatred. For he might hauehave made some shift against all their powers; and standing vponupon his gard in the defensiue part, he might hauehave repelled them, with such multitude of people, as were vnderunder his gouernement, and a citie so fortified as his was at that time. Or if he and his people, must needes end their dayes, by the outrage of their enemie, who would be much encouraged by prosperitie and desired successe; yet that might be his comfort, which is the last comfort in death, to men in his case, that hee went not awaye vnreuenged, but hee had ridde some of those who came to ridde him, and slayne some of the murtherers, before that his last breath, was yeelded vp to nature. But there can be no such reuengement taken vponupon him who sendeth this: the King of Niniue must suffer all and do nothing.
2 Now here it may be expected, that the man sent on this errand, might yet picke some occasion, and slippe his necke out of collar, that he might not performe this businesse. It might hauehave frighted this weake man, to go to a king, and to a barbarous king, proud, and hawtie by nature, apt enough to reuile the poore preacher, that should be sent; yea readie enough to blaspheme his Lord and maister himselfe, saying who is this God, or what hauehave I to do with him? Who knew whether he should euer returne aliue, for Ambassadours hauehave bene slaine, by perfidious and fedifragous, and barbarous Princes, cleane contrarie to the lawe of nature and of nations. Or what if his bodie should be serued of that sort, as the beards and garments of the messengers,2. Sam. 10.4. which Dauid sent to Hanun king of Ammon, were, by mangling in the face, or cutting off some arme or legge, that as a maimed criple he might beare it to his graue? Or it might be imagined, that he who once before had failed so grosly, might now since the ice was broken, still hold on in his course, and come to hauehave a facilitie in running away. For it is a great matter, to hauehave once ouer-slipped the bonds of our dutie, and to hauehave cracked the conscience, which cannot so easily be soudered againe. But the euent is otherwise; and without peraduentures, our Prophet performeth this charge. He thinketh it enough that he hath broken once, and now he will not be hired to do so againe. He goeth without delaye, and speaketh very liberally, that which is enioyned him. So that now in the steade of a stubburne-minded man, you are to expect an obedient seruant. He ariseth as he is bid, he crieth as he is bid, what will you hauehave more? And this is it, which my text at this time imposeth on me, and for the more readie opening, may not amisse be diuided into these three obseruations. First, the obedience of the Prophet after his great chastisement, And Ionas arose and vvent vntounto Niniue, according to the vvord of the Lord: Secondly the greatnesse of the citie, Now Niniue vvas a great and excellent citie of three dayes iourney, and he went a dayes iourney into it, for that intendeth so much. And thirdly, the preaching which he vttered, or Sermon which he made, Yet fortie dayes and Niniue shall be destroyed. While I speake of these three, the Spirite of God giuegive me his holy assistaunce, and you your gentle patience. To say therefore to the first.
The obedience of Ionah.
3 It is a matter of great force, to make vsus proficients in the schoole of God, to hauehave the rodde going as well as the toung, some discipline and some doctrine. For whereas wee should be wantons, and hearkening to toyes, yea first neglect that, which should be taught vntounto vsus, and after contemne the teacher himselfe, (for that is the fruite of securitie and impunitie) wee by no killing seueritie, but by a gentle remembraunce, are brought to like that, which wee should learne of all things, that is to say, patience and faith, and to louelove him who teacheth. It is good for me saith Dauid, that I hauehave bene afflicted, for novv I may learne thy statutes. Psal. 119.71.And, before I vvas afflicted, I vvent astray, but novv I keepe thy vvord. 67. Isa. 26.9So by the Prophet Esay, seeing thy iudgements are in the earth, the inhabitants of the world shall learne righteousnesse. When the men of Ai, had slaine but six and thirty of the Israelites,Iosua. 7.5.6. it made Iosuah and the Elders to looke the more about them, so that Iosuah rent his clothes, & fell vponupon the ground, and cried earnestly vntounto God, and with a more setled will, tooke punishment vponupon Achan, & made away the Anathema. The Israelites came together, to take order for the iniurie offered to the Leuite,Iudic. 20.1. who had his wife so abused beyond cōmon humanity. The cause of the meeting of the twelue tribes against one, was good; but the manner of ther handling of it, was not pleasing vntounto the Lord; for fury and indignation that any man should stand against them, did mooue them as much as iustice; and they bore themselues the brauer, on the multitude which was with them; which made the Lord yeeld them ouer for two dayes to the enemy, so that first two and twenty thousand, & afterward eighteene thousand of their strong men were slaine. But when they came weeping with one consent to the Lord, & fasted & offered offerings, the humbling of themselues was rewarded with a victory, a great victory ouer their enemies. So their soule was the better, and they had what they desired. Our Prophet hath his share, in this good arising from affliction, who of a rebellious person, and one of-ward from his duty, is rectified and made orderly, so that now in steed of going, he is ready to runne, he thinketh the better of himselfe, that he may be vsed in such businesse. And carying in his memory, what shrewd stripes he had borne, although he were now freed from them,2. Pet. 2.22. he turneth not to his vomite, but indeed he will amend, and not continue as before.
4 The manner of the world is, that while the smart is vppon men, they are passing obseruant, and obsequious to the full; but when the storme is blowne ouer, they will to their old play againe. It is a note of Xenophons, that when mariners at sea, stand in feare of a tempest, or know that they must fight, with some enemy who is to inuade them, they not onelyonly do such things, as are commaunded them, but stand silent and carefully expect, what shall be imposed on them, like dauncers who waite when their time shall be to strike in. duplicate page duplicate page But otherwise sayth Xenophon,Xenophon Memorabil. lib. 3. when they are afraid of nothing, they do nothing right, but are most vngouerned men. In the greatest part of the world, we see this humour hold in matters of importance.Plin. lib. 7. Epistol. The younger Plinie could say, that when we are in extremitie of sicknesse, we are deuout, and farre from the affections of auarice and ambition (if he had bene a Christian, he would hauehave sayd, that we had bene mortified, and very much sequestred from the world and worldly things) but when we grow to health againe, we forget those meditations. He concludeth in that place, that when we are well, we should perseuere to be such, as we professe that we would be, so long as we are sicke. It were to be wished, that our age would looke better to this, that what we vow in our weakenesse, might be performed in our strength, and what we hauehave in our speech, when we are most deiected, may in deede be in vsus, when we are erected againe. But it is otherwise, and we beare our selues in such sort, as if the recouering of our bodies, were the putting off of our minds, and our gayning in the one, were a meere losse in the other. VponUpon such is Gods care and labour ill bestowed, that they be not bettered by it. Yet our Ionas in this place, doth make a sounder benefit, of that which he hath suffered. He who in the whales belly, being compassed with the pangs and anguishes of death, had groned for his sinnes, and acknowledged his errours, and vowed many good things, if he euer might get out, doth not straight vponupon his parting with his keeper, and his prison, forget what he had sayd, but imagining that his God would require an accomplishment, doth fit himselfe to that which should be required of him. In his suffering and enduring of such smarting tribulation, vt in palaestrâ crucis, as in a place of practising to play feates of actiuity, he hath profited and growne better. A happy time, that so he suffered: a happy man who was so righted.
5 This is the good which ariseth from affliction, when it is put on him, who hath grace to beare it: he looketh vp to God, and yeeldeth himselfe with patience: he knoweth that it is his burthen, and he must sustaine it: he acknowledgeth that all is deserued, and thinketh that he is well dealt with, in that he hath felt no more: but for that which is to come, he is the most vigilant man aliue, to amend what is amisse; with diligent assiduity to recompence his negligence, and to make good whatsoeuer was omitted. So that those things which seemed to another, exceedingly to hurt him, hauehave helped him exceedingly, by teaching him and reforming him.Plutarch. de animi tranquillitate. As the Bee, according to Plutarkes speech, doth sucke out honey from the Thyme, a most hard and dry hearbe, so the faithfull minded man, sucketh knowledge and obedience, from the bitter potion of aduersitie, and the crosse, and turneth all to the best. That slurrying which was vsed toward him, to scoure him and rub him, hath made him shine the brighter. The waight which was on him, being like as if it had bene on a good Palme tree, hath made him grow the faster. The hammer which hath beaten him, hath made him the broader,Sarisburiens. de nugis Curialium. lib. 8.23. and much inlarged him. In incude & in malleo dilatasti me: Thou hast made me broader on the anuill and vvith the hammer. Although it be with the hammer, yet dilatasti me, thou hast made me grow the vvider: And then when once he sheweth himselfe in his kind (as he who in former times, was kept from the right course, by affection, or idlenesse, or forgetfulnesse) he presseth on to the marke, and shaking off all that hindereth, with violence and great vehemency, he vrgeth as for his soule. The fire which hath bene suppressed, flieth foorth with the greater force. If a water-course hath bene stopped, when it shall find a passage, it commeth with a more mighty streame.Homer. Iliad. 20. Act. 9.1. Achilles as a man of mettall, fought not the worse, but with a great deale more egernesse, when he had layen so long idle in the Graecian army. It was long ere Paule was called, but as if he would redeeme the time, which he had lost, he bestirreth him,2. Cor. 6.4. and layeth about him, as a champion indefatigable. Now there is nothing, which doth more quicken this spirite of regaining, and recouering that which is lost, and omitted, then the spurre of affliction. The remembrance of whose pricking, doth keepe the soule from drowsinesse, and from sleeping forgetfulnesse, and maketh it busie, to procure the good will of God, lest a worse thing fall vponupon it.
6 But as this rule holdeth in him, of whom it may be sayd truly, that he is sound at the bottome, and there is in him no euill or froward heart to fall away from the liuing God,Hebr. 3.12. Chrys. in Iohan. Homilia. 59. that nothing so prepareth his heart to vvisedome as calamitie and temptation and affliction, as Saint Chrysostome supposeth; so in him which is putrified, and rotten at the roote, vexation and the crosse hath contrary effect: for he falleth to desperation, and hatred of the Lord, vntounto hardnesse of heart, and farther disobedience. Either wilfully with Pharao,Exod. 7.14. he will trye what God can do (yea and when he beholdeth it, yet he will scant beleeue it) or wounded with indignation, he languisheth away, dissoluing as the ice which melteth in the sun-shine, or vanishing like a vapour. The wicked are the worse, when they are vnderunder the ferular, and either do rage with furie, or else do sinke with fainting. Hence they are likened to the chaffe,Psal. 1.4. which is whiffed away with the wind, but the righteous are compared to good corne, which remaineth and abideth. So the wicked are but as drosse, which is burned and consumed, but the faithfull are as the gold, which is made the brighter for melting. It is no ill comparison, to compare them both to iron, but such as is of different sorts and qualities. Suppose one kind to be heated in the forge, but the other to be in the substance and body of the anuill: the hammer doth strike them both, but the anuill is made the harder, and mooueth not to any forme, whereas the other for the time is made the softer, and is framed and fashioned to that which the workeman will. The faithfull like a twigge, will rather bend then breake: the vngodly breaketh and bendeth not. Hereupon without any kind of stowping or seeking to the Lord, the wicked doth seeke deuises, how he may shake off the euill, which he feeleth hanging on him; and if he could tell how to do it, in despite of God, he would with strong hand ouerbeare him. All the friends which may be made: all the money that can be gotten: no spare to ride or runne: the Physitian for his aduise: the Lawyer for his counsell (which are good helps, if they be vsed well) & if this serue not the turne, no sorceresse shal scape free, nor witch shall be vnsought; if it will not come from heauen, it shall be fetched from hell; if it will not be had in Gods name, it shall be had in a worse. Thus euill is tyed to euill, and sinne is heaped vponupon sinne: the rod which should hauehave bettered, hath made a great deale badder: and by this the wrath of the Lord is more & more prouoked, and the reporbate at the last, is swallowed vp with euerlasting destructiō. When he seeth that all his euill meanes do faile him, either dying he rageth hotely, or pensiuely droopeth till he dye.Vnumquodque recipitu… modum secundum recipientis. This rule then is very true, that eueryevery thing is receiued, according to the quality, of that which doth receiue; the euill man afflicted is not amended by it; but with our Prophet it is otherwise; God doth but put vp his finger, and he is ready to runne: no sticking nor no standing: he hath payd well for his learning, he will no more of those bargaines.
7 In handling this argument, of the diuerse effects of the crosse, in diuerse sorts of men, when I thinke vponupon our selues, I cannot chuse but maruell, of what mettall we are made. For to iudge that this assembly, are not louers of God, and againe beloued by God, were as I suppose a presumptuous and vncharitable, and vnchristian sinne; and farre be it from me, to hauehave the least thought of it. I am rather induced to thinke, that eueryevery one here belongeth to Gods election; for it standeth much with reason, that grace should hauehave deepe roote in that people, who so early before day-light, come together with deuotion, to heare what the Lord doth say concerning all of them. And God increase this affection in vsus all vntounto the end. Yet when I looke farther, I see that all is not well. He is blind who now beholdeth not, that God is angry with vsus. The continuance of his punishment, doth testifie that his wrath is in no sort appeased. I passe by other matters, of a pestilence lately gone, and the sword yet threatned to vsus. But behold what a famine he hath brought vponupon our land, and making it to perseuere, yet hitherto doth increase it. One yeare there hath bene hunger; the second there was a dearth, and a third which is this yeare, there is great cleannesse of teeth. The poorer sort do most feele it: the Lord hauehave mercy on them. So that as in Dauids dayes,2. Sam. 21.1. there were three deere yeares together, so we hauehave had alreadie, accompting that for one wherein we now do liue. And see whether that the Lord doth not threaten vsus much more, by sending such vnseasonable weather, and store of raine among vsus. Which if we will obserue, and compare it with that which is past, we may say that the course of nature is very much inuerted; our yeares are turned vp-side downe; our sommers are no sommers, our haruests are no haruests; our seed-times are no seed-times.Ammian. Marcellinus lib. 22. Ammianus Marcellinus doth write, concerning the Citie Alexandria in Egypt, that for many ages together, scant any one day hath bene seene, that the Sunne hath not shined vponupon it. We may say to the contrary, that for a great space of time, scant any day hath bene seene, that it hath not rayned on vsus. Or if there hauehave bene some few, that hauehave bene otherwise,Decembr. Anno. 1596. their glory and our hope is foorthwith ouerturned. And the nights are like the dayes: we know not which are the better. It was sayd in the time of the Emperour Augustus,
Nocte pluit tota, redeunt spectacula mane,
It raineth all night, Virgil. in Epigram.but in the morning men returne to their sports againe, the weather was so faire in the day time, that all returned to their spectacles, or playes, or went about their businesse: but with vsus it is otherwise.Athen Dipnosphist. lib. 8.7. Athenaeus telleth that Stratonicus a …esting fellow, did vse to say concerning the mountaine Haemus, as oft as he was asked of the temperature of the ayre there, that for eight moneths in the yeare, it was exceeding cold, and for the other foure it was winter. We may speake in such sort of this weather, that in the daytime it raineth, & in the night it showreth, or powreth downe, and that is all the difference.
2. Sam. 21.1.8 Now, as in the dayes of Dauid, when the matter was looked into, it was found that the famine fell vponupon them, for one sinne, and that was for the deed of Saule and his bloudy house, in murthering the Gibeonites, neither could the land be purged, till bloud were payd for with bloud; so no man need doubt, but this hurt is on vsus for one sinne or another, or for a multitude of wickednesses bound together, for we make no spare of them. Since we know not the particular, let eueryevery man suspect himselfe, and priuatly crye to the Lord, it is I who hauehave offended, and it is my fathers house,2. Sam. 24.17. and let vsus not thrust it, as men do vse, from our selues vntounto other. But who is he that hath altered or changed his wayes, although the wrath of God be yet on vsus, and his hand be stretched out still? I greeue to speake that which is truth: who goeth not on as he did before, and keepeth not his olde tenure? Who yet hangeth downe his dead: or whose countenance is abated? May we not say with Saint Bernard, Hovv many do vve see humbled, Bernard. Serm. in Omnis qui fe exaltat. Quantos videmus humiliatos, sed non humil…t.and yet they be not humble, striken but not grieuing at it, dressed indeed by the Lord, but yet they be not cured. Who leaueth that sinne which he frequented? his auarice, or his malice, or his swearing or his pride? what here I say of our selues, may be spoken of all our land. The sore is farre extended, and the sinne is growne as farre. Then in generall we may aske, whether bribery in the temporalty, be diminished at all, and detaining of that, which should serue for a Minister, to feede the peoples soules? or simony in the Clergy, or vsurie in the citizen, or oppression in the mightie? Do the pastours any whit more diligently informe the charge depending on them, or do they shine before their people in honest conuersation, and propose themselues examples of contemning the world? Do the people with more deuotion, or more increased numbers, come together to sollicite, and call on the God of heauen, to be yet mercifull vntounto them? The manner in all times hath bene, to do something which is not cōmon, while the smart hath bin vpō men; although afterward the badder sort, do turne againe to their wickednesse.Chrysost. in Act. Apostol. Homil 41. Chrysostome vponupon the Acts of the Apostles, maketh mention of his time, The yeare before, saith he, did not God strike our vvhole citie? what then? did not all run to their deuotions? Did not whoremongers and wantons, and effeminate persons forsaking their possessions, and the places vvhere they conuersed, turne and become religious? But vvhen three dayes were past, they returned againe to their malice. There the end was amisse, but the beginning was good. I would that we might begin so: I would hope for a better end. Some extraordinary thing would well beseeme this time; if we would not fast with the Niniuites (whereof I may hauehave occasion, if God will, to speake hereafter) yet publike prayers are much worth, which comming ioyntly from whole congregations, will eccho vp to the heauen, and pierce the clouds and sky, and as a man may say, will offer a kind of violence,Matth. 11.12. to that God who did make vsus. It will wring merciemercy, and wrest louing kindnesse from him, for so is his owne pleasure. If we do thus, then together with Ionas, we make vse of our afflictions, learning by those things which we suffer, religion and true holinesse, and patience, and obedience, which the Lord loueth more then sacrifice.1. Sam. 15.22.
9 Thus hitherto hauing spoken in generall of the readinesse of our Prophet to obey, after his grieuous punishment, it is not amisse to looke on that in speciall, which my text doth import vntounto vsus farther. And that doth not onelyonly say that Ionas did arise, and go to Niniue, but addeth according to the word of the Lord. As much as if it were said, that he both tooke the iourney, and obserued all the circumstances, which God proposed to him. This was faithfull performance of his part, to looke to eueryevery tittle which should be required of him. These circumstances are they, which make or marre a matter, & the Lord standeth much vponupon them. To go, and when, and whither: and to speake, and what, and to whom, and with what manner of spirit. When Moses went to Pharao,Exod. 5.1. he failed not in any one of these. In the building of the Tabernacle, the matter, and figure, and number of eueryevery thing was prescribed and kept. Moses was the most carefull man that euer liued on earth; therefore he had that Elogium, or testimonie giuen concerning him, that he was faithfull in all Gods house. Hebr 3.2. …. Sam. 15 1.What was it which cost Saule his kingdome, but the failing in these particulars? He went and fought with Ameleck, and conquered and destroyed; but not the king, and the cattell; therefore the Lord was offended, with anger which neuer was appeased. Saule thought himselfe to hauehave reason for those things which he did: but God will be obeyed, and not taught by his potsheards, nor rectified by his creatures. The Romanes in their discipline, would not hauehave an inferiour swarue from the words of his commaunder, much lesse to chop speech for speech with him, or giuegive him reason out of the conceit of his fancie.Sari…b. de i…ugis Cutia…um. li. 6.12 When Crassus being on a time Generall, had written to Magnus Gaius, that he should send him the bigger of two shipmasts which were in his custodie, that thereof he might make a Ramme, which was an Engin vsed to batter, Gaius knowing that the lesser was fitter for that purpose, sent him that lesser: but because he obeyed him no otherwise, Crassus caused him to be beaten with rods most seuerely. How much more should our God stand vponupon his glory, that what he biddeth should be done, and his will should be fulfilled according to his word?
10 In which respect, I doubt not but our Ionas now is so wise, as to looke to that word onelyonly, and to be obsequious to it, in eueryevery the least thing. When he was bid foorthwith to repaire to that place,Thucydides Histor. lib. 1. he doth it without delay. When Themistocles being banished from his countrey, would needs into Persia, to the great king Artaxerxes, in one yere he would not come into his presence, but spent that time in learning the Persian tong, that he might be able personally to speake to that Prince, & tell his tale himselfe. Here now is no such doubt made by Ionas, but either he could already the speech of the Niniuites, or was sufficiently instructed, that he who once at Babel, made so many tongues of one,Genes. 11.8. could giuegive his seruant so many of those tongues as were fit for his businesse. That euidently was shewed, some hundreds of yeares afterwards,Act. 2.1. in the gift powred vponupon the Apostles. Therefore he stood not vponupon this, but presently went his way. Neither doth he make scruple of another matter, that himselfe was but a stranger, and therefore he should not be beleeued: that he was to speake to a king, for the which he was vnsufficient: that such things as were necessary, might be denied to him, as his diet and his lodging; but looking on nothing else, sauing Gods commaundement, and nakedly vponupon that, he betaketh himselfe to his iourney. True faith and true obedience, do not busie themselues with that, which resteth vponupon the commaunders direction. It was a most commendable rule, of that worthy Paulus Aemilius,Liuius lib. 44. that his souldiers should take care of three things, and no more. First that their bodies should be nimble, and such order taken for them, as should be needefull. Secondly that their armour were fit. And thirdly that their minde should be ready for eueryevery thing, which their Generall should giuegive them in charge, although it came vponupon the sudden: but for other matters, they should not trouble themselues about them, but know that those were cared for, by God and by their leader. There can be no better precept, euen in our Christian warfare against powers and principalities and eueryevery thing that withstandeth,Ephes. 6.12. then to hauehave all things in readinesse, which belong to our vocation, and to respect the voyce of Iesus,Hebr. 12.2. who is the Captaine, and finisher of our faith: but not to medle at all with his secret counsels, or with casting too many perils. He requireth a duty of vsus, and that is it which he himselfe inioyneth; and he will hauehave vsus in many cases, to depend vponupon his prouidence. This is not alwayes remembred, when we forbeare to speake a necessarie truth, fearing to vtter it, lest this or that should come of it. I do not incite men to presumption, or to speake they know not what, but I vrge them to performe that, which is commaunded them, with all singlenesse of heart, and to discharge a good conscience, by the example of the Prophet. And so I come to my second part.
The greatnesse of the Citie Niniueh.
11 The charge vntounto which this messenger of God, is at this time sent, is a maruellous great charge, described in more places then one in this Prophecy, and in different termes, to be mightie and huge.Ionah. 1.2. Cap. 3.2. In the first Chapter, it is called that great Citie, and so in this third Chapter; and in this verse great to God, for so it is in the Hebrew, which is expounded to signifie as much as excellent; euen as in the thirtith of Genesis, Rahel sayth of her selfe,Genes. 30.8. I hauehave wrastled with my sister, vvith vvrastlings of God, which yet commonly is translated, vvith excellent vvrastlings. Some other more literally say great to God, because for a very long time, he placed there the seate of the Assyrian monarchie, and therefore much aduanced it in all kind of temporall blessing. Or else great to God, that is before God in sinnes, which for the odiousnesse of them were ascended vp before him.Ionah. 4.11. In the fourth Chapter it is sayd, that there were a hundred and twentie thousand such infants and young ones, that they knew not their right hand from their left. But here, which is most of all, that it vvas a Citie of three dayes iourney. Which is not to be taken, as if a man riding apace, could but crosse it in three dayes, from the wall of the one side, to the wall of the other, as from an East-gate, to a West-gate, but that the circuite was such, as by the compasse of the wall in the outward circumference, a man trauelling on foote, might by reasonable iourneyes, be well three dayes in compassing it. (And that it was the greatest custome of those Easterne countries,Genes. 18.4. Matth. 4.23. Cap. 28.19. to iourney on foote, may be very well collected, by washing of their feete so commonly after iourneyes, and by the trauels on foote, of Christ and his Apostles.) Now by such testimonies, as we do manifestly gather from profane writers, this is found to be so. There be that do cite some thing to this purpose,Tremel. & Iunius in Ionae. 3. Diodorus lib. 2. Iunius vt suprà. out of Herodotus, but that is not so plaine. But Diodorus Siculus in his second booke (as Stephanus doth recken them) speaketh fully to this point. And in the times of Herodotus, and Diodorus, the rudera, the ruines and desolations of Niniue stood, so that if they had written falsly, common men might hauehave controlled them. Diodorus then sayth, that this city had walles of maruellous bredth, so that carts might not onelyonly go, but very well meete vponupon them: that it had fifteene hundred towers, which argueth a great bignesse: & that the walles being foure wayes set, although not equally square, had no lesse in the compasse of the out-side, then foure hundred and fourescore furlongs. Where if we accompt after eight furlongs to the mile, all amounteth to threescore miles, and not onelyonly to eight and fortie, as the Geneua note in the English Bible hath vponupon the first Chapter. So then threescore miles in circuite, may be reckened for three dayes iourney, twenty miles to a day, which is more then souldiers march; and for ordinary footemen, in the winter it is harder, in the sommer it is easier. And this I take to be the true meaning of the Prophet, and not onelyonly as some would hauehave it (which may be true also) that it was full three dayes labour, to go through eueryevery lane, or broade streete in the Citie.
12 When I opened the first verses of this prophecy, speaking out of this place, I more fully handled this argument, and shewed that in old time, the Easterne Cities were very huge, as for example sake,Aristot. Politicorum. li. 3. Babylon, which Aristotle reporteth to be so great, as that when one part thereof, was taken by an enemy, the the other part heard not not of it, in three whole dayes together. Moreouer that the city stood on a riuer, and therefore had store of water;Herodot. li. 1. & that the fertility of the soile was such, that Herodotus on his knowledge, speaketh it in his first booke, that the seed thereabout sowed, did returne two or three hundred fold, so many bushels for one. The water then being plentifully there, & the soile answering to it, to yeeld food for such a multitude, & the place being the royal city of the Assyrian Monarchy, and therefore built with all magnificence, for the honor of the kingdome; yea the profane writers confirming it; but that which is most of all, the Spirit of God affirming it, we may very well take Niniue, for an excellent and great city, such a one as I suppose, that neither the old world, nor the new world had any like vntounto it. Not Babylon, not Hierusalem, not Rome with her seuen hils, not Quinzay in the East, nor Mexico in the West, not Millaine as it is, nor Antwerpe as it was, not Paris in her late glory, nor Venice in her now beautie. Which since the holy Scripture hath described so plainely, we must needs labour to find some thing in it, which may be applied to our learning. It is worth the thinking on, that the Prophet is not discouraged to go to such a place: a single one to so many, a sole man to such a citie. Who would not hauehave thought, that himselfe should there hauehave bene contemptible? and derided for the paucity of his attendants? not a fellow to beare him company? not a boye to do him seruice? Appian in his booke of the warres of the Romanes with Mithridates,Appian. de bellis Mithridaticis. telleth how Tigranes iested, when he sawe the small number of souldiers, which the Romanes sent against him: he must needes bestow one scoffe on them:Sil…gaeti sunt …i, multi sunt: quòd si hostes perpauci. What are these men sayth he, I thinke they come as Ambassadors: but then they be too many: or if they come as souldiers, alas they be too few. It is likely that if he had seene this Ambassadour, and his traine to be none, and peraduenture his apparell, to be base and disgracefull, he would not hauehave left at one speech, but doubled his wit vponupon him.
13 Our man standeth not at this: neither feareth he his life among them, although their number were so great that with ease they might hauehave deuoured him, and eueryevery one of them taken so litle, that it needed not offend them. His faith and his resolute mind now put him through thicke & thin: his confidence in his maister, maketh him contemne the greatnesse of a world. He knoweth that if God be on his side, Roman. 8.31. 1. Ioh. 5▪4.what matter is it who be against him? All that is borne of God, saith S. Iohn in his first Epistle, ouercommeth the world, & so doth that also which is borne out by God.Psal. 3.6. I will not be affraid saith Dauid, for ten thousand of the people, that should be set me round about. Then what the Niniuites should thinke of him, or how the king would frowne vponupon him, he reckeneth not to dispute; they were all in the hands of his maister, & so himselfe was also, therefore he only stroue, how to please him, and not any other man. And this is a good resolutiō, more to thinke on one God, and retaining of his fauor, then of all the world besides. His louelove is incōparably greater, then the louelove of Niniue, & ten Niniues, yea of all the frame of creatures. For instruction herein,Chrysost. Homil. 3. super Elatum est cor Oziae. Chrysostome directeth vsus to chariot driuers, of whom he speaketh in this maner: Dost thou not see the driuers of chariots, who passing swiftly by all the part of the race, where the whole city sitteth, to behold the coursing of the horses, do there striue to ouerturne the chariots of them whith whom they cōtend, where they behold the Emperor sitting, & do say that the eye of him alone, is more worthy to trust vntounto, thē the faces of so many mē? But when thou seest the very king of Angels, to sit as the iudge and rewarder of thy striuing, passing by him thou fliest to the eyes of thy fellow-seruants, seeking to please them. We should imitate these chariot-riders, preferring Gods liking, and louelove, before a many of Niniuites. For put them in the ballance, and he ouer-weigheth them all.
14 His setled mind at this time, remembreth this well inough, & therfore feareth not this mighty city: Nay on the cōtrary side, if his heart were vpright, as it should be (and I thinke that at this time so it was) the greatnesse of the company to which he was to be sent, should giuegive him larger hope, and yeeld him greater spirits: for if God did blesse his labour, here was good indeede to be done: to angle where was such store, to speake where was such an auditory. For by this meanes, how many thousands might he winne to the Lord, and what ioy might he conceiue, that his mouth should be the instrument, to winne their soules from destruction. If God be glorified in gaining one, how is he honoured in gaining many? If men labour, and spend themselues to obtaine a little, what should they do for much? Then the Prophet need not feare, but take it as a mercy of his God shed vponupon him, that he must go to great Niniue. For I doubt not but he was furnished with the powerfull grace of the Spirit, that he needed not feare himselfe, or distrust his owne ability. And indeed I am of that mind, that whē a man is prouided with sufficient meditation, and earnest prayer to God, to speake to a congregation, his heart is more with child, & his vigour is more kindled, and his spirits are more quickned, when he seeth a great assembly, attentiue and intelligent, so that nothing may fall to the ground.Act. 2 41. I doubt not but this was the very case of S. Peter; his heart did yearne in his belly, and his bowels were more dilated, when he saw so many hearing with reuerence & respect, as that three thousand of them, might be catched at one time. And it is mine opinion (although perhaps it be but mine) that the Sauiour of the world, according to those different inclinations, which his manhood brought vntounto him, did rouze himselfe the more, and did pierce the hearts of his hearers, with more patheticall speech, when he saw such troupes come about him, that he was forced to go to a mountaine,Matth. 5.1. Matth. 9.36. foreign. Quint. lib. 1.2. or betake him to a ship, to teach so many of them. He who was mooued in his bowels, with compassion, to see so many as sheepe without a shepheard, may be more mooued, in and with his tongue, to satisfie such a multitude. Quintilian sayth of a schoole-maister (imagine that he meaneth a good one, such a one as is well prepared to teach) that since a good Lecture is not like a supper, which being prouided for a set number will serue no more, but as the sun-shine, which may satisfie all without scanting, come as many as will; that he is very much incouraged, when he readeth to many, and doth vse such voyce and gesture, as if he should vse to one, a man would thinke that he were madde. Surely this is the case of the faithfull steward of Christ, who aimeth onelyonly at the honouring and glorifying of his maister, and doth not meane to set himselfe at sale, with vaine glory (for there God oftentimes, doth send a curse, in matter, or voyce, or memorie, or one thing or another, besides those common infirmities, which are incident to Gods seruants) he is cheered, that the Lord is pleased to make his tongue, the conduite to conuey grace to so many. It is likely that our Ionas at this time was so well perswaded, and therefore it is sayd here so precisely, that the city was so great and huge a city, straight after mention made of his willingnesse and obedience.
15 Well,Hieron. in Ion. 3. be it as it is, he entreth this great city a dayes iourney, it is sayd: This is, as Hierome citeth the opinion of some men, he passed so among them, that he warned and instructed the third part of the city, so much as a man might compasse, in the iourney of a day. And there he began to cry: he crept not in as heretikes do, nor whispered like to our Iesuites, who by secret reconciling, draw men from God and their Prince, and all true louelove to their countrey: not as a fearfull coward, who dare not shew his head, for feare lest he should be taken, but as one of the Lords Prophets, he deliuereth his message in open streetes and the market. Gods seruants hauehave not feared, to speake euen to the faces of kings and cruell tyrants. Christ Iesus taught in the Temple, and in the midst of Hierusalem, and so did his Apostles. Neither may that be sayd to be, by a secret or priuate conference, but as our Ionas here, so Christ in the seuenth Chapter of Saint Iohn,Ioh. 7.28. did stand and crye in the Temple. They were on sleepe in Niniue, through prosperitie and securitie, and therefore that they might be awaked, they had neede of one to crye. The more they were lulled in euill, the more noyse must be made to rowze them out of euill. He who should hauehave spoken mildly, and but softly and quietly there, might hauehave bene passed by of all men: which was the estate of Christendome, when Luther came into the world, and therefore he spake with a stirring spirit, of fortitude and courage, God sending a sharpe surgeon, to sores which were so vlcerated. Our Prophet is in this predicament of vehemency and earnestnesse, which appeareth by all particulars, as first that he began so soone to tell his message; he goeth not about the city, nor gazeth to see the buildings, or with curiositie to obserue the streetes, or houses, or pallaces, or Temples, but he straight way falleth to his worke: secondly he thundreth with voyce lift vp, and speaketh out that eueryevery one may take notice; but thirdly, which is most of all, he vttereth that which biteth. The matter is a great deale more piercing, then the manner. Yet forty dayes and Niniueh shall be destroyed. But because this is the third maine note, which I culled out of my text, giuegive me leaue now to come to it.
The Sermon of Ionah.
16 The substance of his Sermon, and the doctrine contained in it, is that which reason teacheth, should be handled in these words; for there is the life of the Scripture: but lest I should be wearisome to you, I must be enforced to leaue that to the next, when it may with fit opportunity inferre their repentance. Yet in the meane while, I will prepare your eares to that, by touching some thing from the letter, and one collection from the words. In decrees of men, our Lawyers still hauehave recourse principally, to the very letter and plaine words of the Satute; which if we here shall do, we shall find that there is great disagreement concerning it, euen among great ones. The Hebrew verity hath forty dayes, as we reade it▪ foreign. Orig Hom. 6. in Ezech. Athanas in Synops. nomine Ionas. Et libro de passione & cruce Domini. Hier. in Ionae. 3. foreignyet forty dayes and Niniueh shall be destroyed. The Septuagint translate it, yet three dayes and no more; which caused the expositours of the Greekes, who onelyonly followed the Septuagint, to vse no other number. So Origen vppon Ezechiel, hath three dayes. So Athanasius in his Synopsis, and in his booke, De passione & de cruce Domini. Hierome vponupon this place, wondreth how the Septuagint could so much ouer-see themselues, since there is no similitude of sillables, words, or accents in the Hebrew, betweene Shalosh and Arbagnim, whereof the one doth signifie three, and the other forty. Saint Austen although in most things he be a follower of the Septuagint, yet as I suppose being put in minde by the translation of Hierome (which about that time began to be published) that in the originall it was fortie, and thereby being put to a push whether to chuse,Aug de ciuitate Dei. lib. 18.44. in his bookes De ciuitate Dei, doth modestly like of that which is in the Hebrew fountaine; but being desirous withall, to retaine that which was receiued from the Septuagint, (vnderunder a mysticall figure, applyed to Christ Iesus, who was three dayes in the graue) hath that excellent wit of his,Viues in August. de ciu. Dei. 18.44. as Lodouicus Viues writing vponupon that place speaketh, so troubled and so intangled, that he knoweth not how to cleere it. Thus the greatest are but men, and eueryevery man hath his errors. But as it falleth out that iudges who are too facile to qualifie two opinions,Iustin. Martyr. Dialogo contra Tryphonem. would gladly say as both hauehave said, and yet do say like neither, so I find that Iustinus Martyr, will neither hauehave three nor fortie, and yet both three and fortie, yet fortie three dayes saith he.
17 This worthie man as it seemeth, would hauehave a way by himselfe; but by moderating two sides, he hath drawne them both vponupon him. In which his case may not vnfitly be compared to that of Martin Luther which is so famous. For he knowing that the Papists in the matter of the Sacrament, held a Transubstantiation, as the Septuagint hold three in Ionas, (both of these opinions, both concerning three and the transubstantiating) hauing continued a long time, but not from the beginning) and that Zuinglius held that the bread remained after Consecration, but yet representing the body of Christ (which agreeth with the Scripture, as fortie here doth with the Hebrew,) would needes like to Iustinus Martyr, bring both these sides after a sort together, that there should be bread with Zuinglius, and the body too with the Romanists, not by turning the bread into Christs bodie, but by a Consubstantiation, or ioyning each with other. And in holding this opinion, being driuen to those extremities,In pane, Cum pane, Sub pane. as to maintaine that the flesh of Christ is in the bread, and with the bread, and vnderunder the bread, yea eueryevery where in the earth, and ayre, and heauen, he drew both sides vponupon him, and is oppugned by both, with bitternesse and great egernesse. Whereout I do make this vse, that Gods acts are miraculous, and his ordinances wonderfull, when he suffereth the best to fall, that none in this world may be perfect, but only the Godhead which is immaculate and vndefiled, and so by this meanes all glorie may be his. Moses shall hauehave his spots, although in another kind;Num. 11.11. Galat. 2.11. and Peter shall deserue to be reprooued by Paule. So many Martyrs and Fathers in the old and Primitiue Church, had their spots and noted spots, and yet were Gods noble seruants. In like sort that renowmed man, the great instrument of the Lords glorie, who so cleared that point of iustification, the very ground of saluation, against all the Rabbines and schoolemen, and so purged out other superstitions, that all Europe at this day, doth shine the brighter for him, (and therefore as his memorie shall be blessed to the end, in despite of all that gaine-say it, so his soule doth rest with the Highest) had his lapsum humanum, his errour incident to a man, that we might euermore remember that he was a man, although an excellent man, and not more dote vponupon him, then we should vponupon a creature.Ministri Heidelbergenses in Actis colloquij Mulbrunens. Genebrard. Chronolog. lib. 4. Yet there wanteth not good testimonie, that himself before he died, did dislike that opinion, and thought that he had gone too farre. I hauehave named this, by occasion of that in Iustinus Martyr, in whom that about three and fortie dayes, was an errour, although I put a great difference betweene the mistaking of a number, and this higher point of religion.
18 But to preuent in our selues the like slips, which befell to them writing concerning Ionas, the best and readiest way is to hauehave recourse to the wel-springs, wherin the word was written, which Saint Austen himselfe doth confesse,August. de doctr. Chr. lib. 2.11. Idem Epist. 131. although he were nothing seene in the Hebrew, and but little in the Greeke. In which toungs, the greater knowledge is the greater gift of God, which although he do not graunt in abundant sort to all, (as to one he giueth this thing, to another that, to the end that all may stand in need one of another) yet it is good for a Diuine, to know something in them, that when great doubts arise, he be not quite to seeke, albeit he be not so well furnished, as to reade a Lecture of a toung in an Vniuersitie. In that little wherof I hauehave taken notice, which I confesse is not much, I do find in some of the Auncient, ouersights which are greater then ordinarie, for want of vnderstanding in the originall of the Hebrew; and this hath fallen out in the greatest controuersies. I will name one for all, but such a one, as then the which nothing is more euident, nothing is more materiall. He who hath read the old Councels, or the Ecclesiasticall storie, or the writings of such Fathers, as succeeded the time of Constantine, within one or two hundred yeares, may sufficiently see and surfet, how Arius and his companie oppugned the Godhead of Christ, and his equalitie with his Father. What more maine question was there euer concerning the grounds of Christianitie, or what could possibly strike deeper? In the reading of those forenamed writers, we find that at the first Athanasius was the onelyonly man, for writing and disputing, to oppugne them; as was euident in the Nicene Councell, and otherwise afterward. And he suffered so much for his labour, that he well deserued to be called a ring-leader, and bel-wether of the flocke, a pillar of the faith, that inuincible Athanasius, a champion for Christ Iesus, and whatsoeuer else is honorable. Yet it is maruell to see, how in all his disputations he is troubled with that place, in the eighth chapter of the Prouerbs,Prou. 8.22. where wisedome saith of her selfe, (which he cannot chuse but interpret to be the Sonne of God) the Lord made me, or created me the beginning of his wayes, whereout the Arrians vrged, that Iesus Christ in the Godhead was made or created, and consequently was a creature, and so of another substance. And this they had from the Septuagint, who translated it in that manner.foreign. Athanas. in Decretis Nicenae synodi. The Lord made me, or the Lord created me. It is strange to see, how in answere of that place, the good Father is driuen, as elsewhere, so in Decretis Nicenae synodi, to expound and distinguish this creature, and to shew how Gods Sonne in the Deity may be so called. Truth it is that he holdeth the ground, as an Orthodoxe Catholike man, but he is put to hard shifts. Now if his skill had bene such, as to hauehave repaired to the Hebrew text, the matter had bene soone answered, and he had found that, which Hierome quickly afterward did discouer, that it is there in the place, Dominus possedit me, or Dominus acquisiuit me, as Arias Montanus hath it, the Lord possessed me in the beginning of his way,foreign Vide Schindler. Hebr. Instit. lib. 2. in Sexto ordine verborum. which maketh not for the Arrian. Iehouah Canani, which doth not come of Canan, nidificare, for then the former Nun, should hauehave Daghes in the middle; but of Canah, acquirere, possidere, with the Affixe in the end. And so it had bene better translated by foreign, some of whose tenses do signifie possideo, then by foreign creo. And this being so answered to the enemie, had razed the greatest fort, wherein he trusted most. Let this place out of the Prouerbes, in so renowmed a man as Athanasius was, and the other out of Ionas, which was mistaken by so many, shew what a helpe it is, to be able vponupon occasion, to looke to the originall: where finding as we do; Yet fortie dayes and Niniue shall be destroyed, I will not farther dispute it. But hauing now made this way to the doctrine of the place, I do leaue that to be touched, as God shall giuegive grace hereafter. In the meane time let vsus pray to him so to open our hearts, that we may make true vse of the rods of our afflictions, and with patience beare his crosse, with trembling respect his iudgements, and with obedience worke his will, that his iustice be not enforced to send foorth against vsus, a sentence of destruction, as it did against Niniue. From the which the Father saue vsus, for his owne Sonne Christ his sake, to both whom and his holy Spirit, be honour for euermore.