Sermons on Jonah, Lecture 28
THE XXVIII. LECTVRE.
The chiefe poynts. 3. It hath bene controuersed what greene thing it was, which grew vp vntounto Ionas. 5. What it was in truth. 6. Gods power in helping his seruants. 7. His prouidence disposeth smallest things. 8. in our griefe God refresheth vsus one way or other. 9. The vnwise ioy of Ionas for the gourd. 10. Our mind runneth too much on worldly things; as children, 11. beauty and long hair…. 12. Hastie mat…ers are soone gone. 13. All things here are vnconstant. 14. God in his louelove taketh many of them from vsus.
Ionah. 4.6.7.
And the Lord God prepared a gourd & made it to come vp ouer Ionah, that it might be a shadow ouer his head, and deliuer him from his griefe. So Ionah was exceeding glad of the gourd. But God prepared a worme, when the morning arose the next day, and it smote the gourd that it withered.
OVr Prophet being earnest on eueryevery thing, saue that which he ought to do (for therein he is slow inough,Ionah. 1.3. as appeareth in the first Chapter) with a burning desire to see Niniue desolated, sitteth him downe neare the city, thinking euerie minute long before that was effected. Albeit these people were farre more,Genes. 18.23. yet he doth not for them as Abraham did for Sodome, that is, double and triple a passionate request, that they might be forgiuen, but hauing a desire that himself might seeme no lyer, he doth wish & could willingly put to his hand, to helpe it forward, that all were ouerthrowne. But when he taketh notice, that without his motion God would spare that multitude, he fretteth and rageth at it, and in exceeding discontentment, remaineth not farre off, euen hoping beyond hope, that some euill would befall them. Being thus in his anguish, because he might not hauehave his will (for so the most do interprete it, and the literall proceeding, and going on of the story do seeme to enforce it) or being troubled otherwise (as some other would hauehave it) with the scorching heate of the Sunne, while he remaineth there expecting what should be the end, God raiseth vp a certaine plant, or growing kind of creature, to yeeld some reliefe to this angry person, that so consequently some little comfort might accrew vntounto him. Whether this were prepared at the first, when he came out of the city, that he made his booth onelyonly with that, or whether hauing cut downe some other boughs, and enioyed them in manner of a sommer-house, and those now being dried, the other did spring vp as a better sort of succour, more naturall and more fresh, it is not much to our matter: but by Gods speciall worke he had it, and sate vnderunder it. There is a double drift which is aymed at, by the sending of this greene thing to the Prophet, one to teach him by a parable, and demonstratiue instruction, that he was much to blame, that himselfe louing such a trifle, would hauehave had no reckening made, of such a city as Niniue. But of that I shall hauehave occasion to speake in the end of the Chapter, where the Lord himselfe apparantly deduceth it in that manner.
2 The other thing to be considered by vsus for the present, is the plaine direct narration, wherein we are let to know, that Ionas to comfort him, and appease him for the time, hath a little tree raised vp vponupon the sudden out of the ground, which the Lord of purpose stirred vp, so that it had not bene there, but only vponupon that occasion. Which when it had brought vntounto him a delicate pleasing shadow, fitting to his oportunity, he tooke as much ioy in it, as if it had bene some great treasure. But when he was more proud of it, then a wise man would hauehave bene, the glory and beauty of it, was dashed quite on a sudden. There commeth a little gnawing worme, which destroyed the life of this greene thing, so that it prooued to be dry and withered, and the couer was now as nothing, the shadow was cleane ceassed. Then he who very lately thought himselfe a happy man, in hauing somewhat to refresh him, is now as farre to seeke, as euer he was before. That you may the better conceiue this whole case of the Prophet, so plentifully teaching vsus as it doth, may it please you to note with me those three things, which the text doth orderly offer to vsus. First the prouision here made for him, of purpose by the Lord; and therein we may obserue the thing it selfe which was sent, and then by whom it came, and afterward the vse of it. My second part is the hasty contentment, which the Prophet too violently, and greedily receiued by the comming of this to him. And the third is the dissolution, & ending of all his ioy, by taking his pleasure from him. The instructions arising hence, shall be mingled with the doctrine.
The Lord God prepared a gourd.
3 What that was which is here spoken of, hath not onelyonly bene doubted, in the auncient primitiue Church, but it hath caused some stirre also. The Septuagint expressed it by foreign, which our English translation doth apparantly follow, and nameth it to be a gourd. The later Greeke interpreters, to wit Aquila, and Symmachus, and Theodotion, not liking of that word, did render it by foreign, which is as much as Iuy. When Hierome afterward tooke on him to translate the old Testament, out of the Hebrew into Latine, he following those later ones, put it hederam that is Iuy. And his translation now in his owne time growing to be read, and that commonly in Churches, it seemed straunge to the people, who were before vsed to copies taken out of the Septuagint, to heare such an alteration. The matter was most exasperated, by occasion of a Bishop which was in Af…ica, who reading to his people, as Hierome readeth, Iuy, they rather beleeuing that, whereunto themselues had bene vsed, by their former bookes and copies, fell to brauling with the Bishop: but especially the Greekes in honour of their Septuagint, would hauehave nothing but a gourd; and exclaiming of the falsifying, and deprauing of the text, wrought much trouble to the Bishop. Here the good man was enforced, to hauehave recourse to the Iewes, to know the Hebrew of them, who either vponupon ignorance, or malice to the Bishop, or perchance to all the Christians, whom they could be glad to see …arring, pronounced it to be a gourd, and Hierome to be deceiued. Austen who at that time liued at Hippon, not very far off, vnderstanding of this matter, and hauing other sayings to Hierome,August. Epist. 10. (as men who are most learned, do not euermore agree in all matters and circumstances) with humility and great modesty, but yet roundly to the point, doth challenge Hierome for it, and relating all the tale of the Bishop, desireth to be satisfied. Hierome knowing his owne worth, and by his skill in the Hebrew, which was then rare among the Christians, being sure that he had aduantage ouer all that would oppugne him, spareth not to keepe his owne, for credit and reputation; and first disclaimeth the Iewes for ignorant or malicious, and then secretly girdeth at them, who would needes hauehave it a gourd, calling them Cucurbitarios. Augustin. Epistol. 11.This is to be found in that Epistle, which is counted the eleuenth in Austen, where but briefly shewing the truth, he referreth the reader farther to his Commentary on Ionas. Then from those two places put together, this is the point of the matter.
foreign4 The word saith he in the Hebrew is Kikajon, or Kikejon, for I find them both in Hierome, although our commō Hebrew Bibles do reade onelyonly Kikajon, and it is sayth he a kind of little shrubbe, or tree, which hath broade leaues like a vine, and a very thicke shadow,Hieron. in Ionae 4. which with his stocke or stalke beareth and holdeth vp it selfe. This groweth much in Palestina, but most of all in sandy places. In the Syriake and Punike tongue, it is called Elkeroa. He addeth this of it further; that it is of that strange nature, that throw the seede of it into the earth, and there very quickly proouing, it groweth to the quantity of a tree, so that within few dayes, after that it hath bene an herbe, and new greene, it is in shew a prety tree. And this Hierome acknowledgeth to be the true thing, which here suddenly grew vp to Ionas, which could be neither gourd nor Iuy; as for diuerse other reasons, so because they had neede to be held vp, and sustained by other proppes, like to the vines amongst vsus, but this shrubbe of it selfe, beareth and shooteth vpward. Yet the reason why he expressed it by Iuy, was especially to giuegive the name of such a thing as was knowne in other countreyes, and Iuy did best please him, because Aquila and his fellowes thought good so to expound it. Now hauing no apt Latine word, I thought it not fit sayth he, to vse the Hebrew, Kikajon, the Lord prepared a Kikajon, lest Grammarians lighting on it, when they could not vnderstand it, should imagine it or conceiue it, for some strange beast of India, or mountaine of Baeotia, or some other monstrous matter. Thus was Hierome put to his shifts, neither ignorantly nor faithlesly, peruerting the holy Scripture, but putting such a word, as according to that reason which God had giuen vntounto him, he iudged to be most conuenient. This is an instruction to vsus, that either in translators or expositours of the Scripture, we should not be too seuere, to censure them or controll them, especially when their learning and faithfulnesse is knowne to all, and that they willingly would not swarue: For as sometimes they cannot sound to the depth of Gods judgements, the knowledge of all men being by measure, so other times againe when they may take things rightly, they may want a word for their matter, because the tongue will not beare it; or they may be forced by a Periphrasis, to circumscribe and delate that, which thēselues could wish were shorter. (And yet afterward, another may come, who at the first sight, lighteth on a word or phrase, whereof the former could not thinke.) Here to shew a mans integrity, in obscurities and great difficulties, the translatour shall do well, to giuegive a reason of his deed, in some obseruations or illustrations, that those things may appeare in the margent, or after the Chapter,Hieron. in Ionam. which do not in the text: and this way did Saint Hierome much make amends, by his commentary, which cleareth all this doubt in Ionas.
5 I sayd that one might see that, which another had not reuealed to him: and so it is in this case, time hauing opened that, which formerly was not knowne. For our later interpreters, discouering that Kikajon in the Hebrew,Dioscor. li. 4. 164. Theophrast. Hist. 1.16. Gal…n. in Simplicibus. …. Natur. Hist. 15.7 is the same that foreign in the Greeke, which is spoken of by Dioscorides, and Theophrastus, and Galen, and whence that oyle doth come, which is commonly called foreign, and that foreign in the Greeke, is the same also with foreign, hauehave found out Latine words, which may expresse them both. Pliny speaking of oyles, nameth one made of the tree cici, of which kind there is much in Egypt. Other sayth he, call it croton, and some do name it trixis, and some sesamum siluestre. He hath that last name without question, from the writings of Dioscorides, who calleth foreign, and foreign, also foreign. But now the Latine word Ricinus, is best knowne for this tree, whereof the oyle which is made is called Olium ricininum. The Christian Philosophers and Physitians of later time, commonly terme it Palma Christi. So that for the Latine translatiō we hauehave now words fit inough, but wanting for the English, it is still read a gourd. Then to take the tree as it is, it appeareth by the description, first that it is one of those things, which do grow vp very quickly, and therefore God bred here, and prepared such a matter, as most agreed with nature: not an Oke nor an Elme, which needeth a long time for growth, but that which might shoote vp hastily. Secondly that the leaues of this, being large like to the Plane-leafe, as some hauehave set it downe, or to the Vine-leafe, as the most agree, were apt to yeeld a shadow, which is the point here intended. Whereunto this may be added as the third, which I did not mention before, that this plant is very subiect to the gnawing and hurt of wormes, which more cleareth that, which anon followeth in the third place.
6 Now we hauehave that whereon all the working was, agreed vponupon; whence it followeth to be considered, who it was that sent it thither. The Lord God prepared this Ricinus. And manifest it is, that he prepared it suddenly, for it followeth afterward, Thou hast pity on the gourd, Ionah 4.10.which grew vp in the night, and perished in another night. Therfore if it were not made in a moment, which may probably be disputed, yet it was but one night in growing. This sheweth the power of God, in the generall dispensation of all things in the world, that when he listeth, he can make and send creatures on the earth, which shall complete his designements. He can raise vp vntounto vsus, both trees, and fruits, and graines; when the earth seemeth to be barren, and the seede to be rotten in it, by too much or too little moisture, he can amend all with a word, and make the fields to be fruitfull, and the drowned ground to be chearfull. Of him Dauid sayth truly:Psal. 107.33. He turneth the flouds into a wildernesse, and drieth vp the water-springs. A fruitfull land he maketh barren, for the wickednesse of them that dwell therein. Againe he maketh the wildernesse a standing water, and water-springs of a dry ground. Where it pleaseth him to visite, the basket shall be blessed, and blessed shall be the store,Deut. 28.5. blessed the fruite of the cattell, and blessed the fruite of the ground, blessed the comming in, and blessed the going out. In the time of dearth in Samaria, within the space of a day he can make a measure of fine flowre to be sold for a sicle,2. Reg. 7.1.2. and two measures of barley to be at the selfe same rate: when to the vnbeleeuer it seemeth a thing incredible, though the very windowes of heauen should open, and raine downe corne. We hauehave had some late experience of his power in this behalfe, when after yeares spent in moisture, and haruests seasoned with teares, he hath sent a more blessed reaping, and gathering in of corne. It is a great comfort to his seruants, that euermore he can, and oftentimes he doth prouide for his in their neede, not a shadow onelyonly with Ionas, to hang ouer their heads, but satiety or sufficiency of all good things besides. If he do not yeeld abundance, yet patience and obedience doth hold it selfe content: it hath to do with a father; it hath to do with a Lord; a father who surely loueth, a Lord who can do all things: in his wisedome he best knoweth, what it is which will serue the turne: in his kindnesse knowing of it, he certainely will bestow it. But if it were for our good, what combining or conspiring of all the world against vsus, what aduersity or extremity, shall hinder vsus from our happinesse? If among our owne, we find not that comfort which we should,Genes. 39.2. Dan. 2.48. then as he did to Ioseph, and as he did to Daniel, he can send it among strangers. If both our owne and strangers, and all mankind should leaue vsus, yet birds and beasts he hath for vsus,1. Reg. 17.6. Luc. 16.21. the rauens to feede Elias, the dogges to licke the sores of Lazarus the poore begger. If all liuing things do forsake vsus▪ yet the dumme and the dead, shall bring protection to vsus;Exod. 14.21. 2. Reg. 2.13. the sea shall part for the Israelites, and Iordan for Elizeus. So powerfull and so mighty is the Lords right hand, to to those who are his vnfained seruants: they shall …ant nothing that is good. He meaneth not such as they thinke of in their fancy, but as he surely knoweth. Some fig-trees whereof they thought not before, shall yeeld them meate: some strange tree shall yeeld them shadow, that euen when they deserue it not, as here it was with Ionas, they might sit in the shadow.
7 As the raising of this plant doth note his vnmeasured power, so the word which here is vsed, doth note his all-seeing prouidence. He prepared this Ricinus. I finde this word in the first Chapter,Ionah. 1.17. the Lord prepared a fish, but here it is thrise together: he prepared this tree to shadow him: and in the next verse after, he did prepare a worme, and in the verse after that, he prepared a feruent East-wind. What? is a litle blast of wind, the immediate worke of God? and a litle tree for a shadow, was it made by his finger? yea was the worme his ordinance, such a base and creeping creature? Doth God take care of these things? Where is the Atheist and the Epicure, who if he will be so good, as to allow the being of an high power, which sitteth aboue in maiestie, yet he will not be perswaded, that he meaneth to trouble himselfe with inferiour & small matters. Perhaps he regardeth the tumbling about of heauē, & the going out of the Sunne, or Moone, or starres, but for these lower bodies, no care nor account of them. Or if the earth in generall, or the sea be thought vponupon, yet these indiuiduall substances, which be of lesser kinds, come not within his reckening. Who wil think that God will be busied, about the riding and going, the inuentions and deuises, the trades and occupations, of wise men and of fooles? Hearken Atheist and listen Epicure, not the meanest man on earth, not the smallest child in the wombe, not a sleeping or a waking, a waxing or decreasing, yea not a thought of the heart,Psal. 94.9. but is distinctly knowne, & seuerally considered of. He that plāted the eare, shal he not heare? or he that made the eye, shal not he see, or he that teacheth man knowledge, shall not he vnderstand? Thou art about my path, Psal. 139.2.and about my bed, and spiest out all my wayes. There is not a word in my tongue, but thou knowest it altogether. Nay, doest thou make any doubt of man? Verie trees, and winds, and wormes, the smallest dust and Atomus is made and guided by God.Genes. 2.1. He who in the first creation, framed the heauen and earth, and their armies, hath not the least souldier there, not a gnat, not a flie, but he knoweth & counteth on him. It was he who made the frogges, and grashoppers and flies, and verie creeping lice in Egypt.Luc. 12.6. Mat. 10.29. Not a sparrow lighteth on the ground, not a haire falleth off the head, but by his leaue and licence. Therefore tremble thou vnbeleeuer, and thinke what a case thy case is: thou hast liued so manie yeares, and in euerie moment of them thou hast bene watched and looked on: thou hast spoken so manie foolish wordes, and vttered so manie froward sayings: thou hast done so many wicked things, thou hast thought so many wanton and irreligious thoughts, & thou must hauehave all discouered,Apoc. 20.12. and disclosed to thy face, when the throne shall be set, and the bookes shall be opened, when the sea shall yeeld vp her dead, and the graue shall yeeld vp hers, and there shall not be any escaping, but thou must heare thy doome. Then thou shalt feele him condemning, whom thou wouldest not beleeue calling. But thou poore and mild one in spirit, whosoeuer thou art, which trustest in Christ, and hast a will to serue him, lift vp thy head at last, and hang it downe no longer, for the sufferings of thy sorowes, the troubles of thy heart, the endurings of thy vexations, the conflicts of thy conscience, are knowne & daily seene.Aug. in Psal. 39. God crieth to thee from heauen, It is I who looke vponupon you, do you wrastle and I will helpe you, do you conquer and I will crowne you. He who taketh such care as God doth, of winds and trees and wormes, certainly reckeneth all thy flights, putteth thy teares in a bottle,Psal. 56.8. noteth all things in a booke. Thy hands are not lifted to him, thy brest is not beat before him, thy cheeks are not deawed vntounto him, but he noteth it and remembreth it. There is not a cup of cold water giuen,Mat. 10.42. which shall lose his reward. Then we serue a blessed seruice, who liue vnderunder such a Lord. But to say no more of him, (either for his power or his prouidence) who prouided this for Ionas, in a word let vsus see the vse of that which is prepared.
8 The end why God sent this pretie tree, was to couer the head of Ionas, that it might be a shadow for him, to comfort him in his griefe. That the man was out of tune, I hauehave shewed before so often, that I need not againe repeate it. The euerlasting Father, most of all to teach him, to beare a good mind to Niniue, but in present to sustaine him, that he vtterly sinke not downe by his peeuish and froward griefe, doth send him here a small thing, to serue his turne the while. The nature of fretting persons is, that when they hauehave apprehended any great cause of discontentment, as they perswade themselues, they are sorely troubled with it: but if a second cause be heaped vponupon the first, and another vponupon that, no measure doth containe them, but they rage and storme, as if all things had conspired to worke their bane, and they were men accursed. And indeede by this meanes, the wicked oftentimes do come to their finall destruction. But God being better minded to all those whom he loueth, doth moderate their vexations, and measure out their grieuaunces, that they many times shall hauehave their backe burdens, but they shall not hauehave too much. Either one thing or another shall stand vp in the gappe, although it be so small a matter, that taken by it selfe, it seemeth rather contemptible: but for that present time, by the fancie of the partie, may be thought worthie the hauing. When the mother hath beaten her child, whom she would hauehave to be chastised, but not his heart broken, shee reacheth out an apple to him, or some trifle to appease him. In comparison of God we are as babies, especially when furie & passionate vexation hath surprized all our affections, and therefore as a child is pleased with a little, (but that endureth but a small time) so a little thing doth stay vsus, although I dare not say doth content vsus. When we are readie to drowne, a little twigge being suddenly catched on, doth relieue vsus. When we are ready to famish, a little food doth preserue vsus, and hold our life for the time. And it is maruell to see (so humerous is our nature,) how small things bring breathing to vsus, euen as little ones as this shadow, which was here ouer the Prophets head. When Ieremie was oppressed with miserie vponupon miserie, nothing was more heauie to him,Ier. 38.6. then his thrusting into the dungeon. Yet when by the blacke-Moores meanes, he was gotten out of that hole, although he were still restrained in the vtter court of the prison, and had euils enough vponupon him, yet this appeased him well; as may easily be gathered,Ier. 39.17. Iudic. 15.19. in that the blacke-Moore had his life for a recompence of his kindnesse. When Samson was most in need, some water out of the iaw-bone of the Asse did quiet him. Whē Ionathan in the battell had ouer-fasted himselfe, a little hony taken vp vponupon the end of a sticke, recouered his dimmed eyesight. Doubtlesse the conflicts of Paule were many while he liued at Rome, with Gentiles and Iewes, with the learned and vnlearned, with the persecuting tyrant, yet I verily suppose (because Gods spirit doth mention the matter) that it was a good ease to him,Act. 28.30. that he might hire a house by himselfe, and at home be free from their baiting. In this point let eueryevery one of Gods children looke to himselfe, and remember, if oftentimes when his fretting hath bene greatest, he hath not had some allay, by the comming in of a friend, by receiuing of some letter, by hearing somewhat else which better doth content him, by some thing before not thought of, which pleaseth for the time, and if by nothing else, yet by falling on sleepe. These be mercies from the Lord, who will not hauehave his to sinke; and there is not the least of these, seeme it neuer so base a thing to the standers by, but it is sent in vntounto thee, euen from heauen and the Highest, to refresh thee as his child, as this shadow was here to Ionas. And thus much be now spoken of these three circumstances, arising from my first generall note, what it was that was prepared, by whom, and to what end.
And Ionas was exceeding glad because
9 We are now in the second place, to looke in what sort he embraced this fauor. He was exceedingly glad. The oportunitie of the thing, which so serued him for his purpose, to refresh him withall, and peraduenture the rarenesse of it, (for rare things in eueryevery kind do most of all delight) put the Prophet into such gladnesse, as if he had found some precious treasure. If it were not, that we all are such, it were strange to see of what mettall this messenger here was made, that a litle maketh him grieue, and a lesser thing maketh him glad, and as a child or a boy, moderately he taketh nothing. What a matter was this, that Ionas who had bene trained vp in Israel, and had done the Lord seruice there, who was sent in a message to such a Citie as Niniue, where his words might concerne a Monarke, and Princes, & great Peeres, should be so sillie a creature, as to ioy in a thing so brittle? In dehorting men frō too much embracing the delights of the world, we figuratiuely vse to call all pleasures here, but verie fumos & vmbras, no better then smokes and shadowes, not that we really imagine, that men set their hearts vponupon such things. But here is one who in earnest is much in louelove with a shadow, and that not the shadow of himselfe,Ouid. Metamorph. lib. 3. as the Poet fained of Narcissus, but of a little tree. Here if he had had some company, it is likely that he would hauehave led them round about this his ioy, and shewed them all his pleasures, which with some admiration he had receiued frō it. If this man had bene some Salomon, that he might hauehave had in all magnificence, whatsoeuer his heart desired, he would hauehave bene much in louelove with it: but if he had bene in Paradise, he would hauehave bene mightie proud of his trees, and fruits, and shadowes; very likely that doating on them, he would not so soone hauehave parted with thē as Adam did. Yes, possibly much sooner, if possibly that might be: when he shewed himselfe so fantasticall; any toy would soone hauehave turned him, who was vp and downe with such trifles.
10 Hereafter do not maruell, that the Lord forbiddeth men to glorie in greater matters:Ierem. 9.23. Let not the wise man glorie in his wisedome, nor the strong man glorie in his strength, neither the rich man glorie in his riches; but let him that glorieth, glorie in this, that he vnderstandeth and knoweth me, when a Prophet shall be pleased in such silly shadowes, as if it were in some celestiall ioy. For the emphasis of the word doth intend that he was very highly pleased. And yet it is a thing much vaine, to set too great affection on strength, or wit, or wealth, or any terrestriall matter. For do we not a wrong to God, and much spoile him of his honour,Matth. 22.37. that when we are to louelove him with all our heart, and all our soule, to thinke of him, to rest in him, to make him our meditation, and to vse all other creatures but as his gifts and blessings, by a million of degrees subordinate to himselfe, and only to be employed to the setting forward of his seruice: we will dreame of them, and thinke of them sleeping and waking, in company and alone. Do not parents thus oftentimes, set their hearts vponupon their children, and make almost Gods of them? at eueryevery word my sonne, or my boy, or little girle: and when they grow somewhat bigger, there are no children like their children: the wind may scant blow on them: the very ground is the better that they do go vponupon: the sleepe is neuer too much broken, nor the belly too much pinched, to heape vp trash for these children. Yea from whom will they not pull, euen the widow, and the fatherlesse, to enrich this their delight? Do they not grieue to part with a peny to the vse of the most holy businesses, because it may diminish their portions? This made Saint Austen say,August. in Psal. 48. For whom do they keepe their riches? for their children he aunswereth, and they againe for their children, and the third descent for theirs. But what is here for Christ? what is here for thy soule? Is eueryevery whit for thy children? Among their sonnes on earth let them thinke vponupon one brother aboue in heauen, on whome they should bestow all, or at the least deuide with him. But Christ and God shall stand backe, when it commeth to these daintie children. Now to speake plainly, was this the end wherefore thou beggedst children at the hand of thy maker, to delight thy soule with them? Was this the cause wherefore God gaue them, that they might thrust him out from the habitation of thy heart? Thou doest vse his blessings fairely, to ioy more of the gift, then thou doest of the giuer, not to thinke who sent the tree, but to ioy onelyonly in the shadow. It is oddes of many to one, but that thy wantons,1. Sam. 2.22. afterward will worke thee as much ioy, as Elies children did to their doting father, that is, bring a curse on thee or them;2. Sam. 13.1. or as Dauids sonnes did to him, when Amnon rauished Thamar; and Absolon slue Amnon.
11 Looke what is here said of children, is as true also of beautie. God doth giuegive to some the countenance of a Ioseph, or a Hester, of purpose to remember them, that as their bodies exceed, so their soules should go beyond their fellowes in deuotion, in sanctitie, and all vertue: else the out-side will be faire, and the in-side will be foule; it will be but a painted sheath, it will be but a whited sepulcher. But it falleth out oftentimes, that in steed of thankfulnesse and humilitie, there groweth such an ouer-liking of this fraile and brittle shew, that God is displeased therewith. Heathen men hauehave thought vponupon the fading of this flowe…, Forma bonum fragile est. Vir. Eclog. 2.Beautie is but a brittle good thing. O formose puer nimium ne crede colori. O faire boy do not trust too much to thy colour. Both Salomon and his mother, although she were a woman and certainly very faire, yet hauehave recorded this for euer,Prou. 31.30. that fauour is deceitfull, and beautie is but vanity. Yet do we not know, that some take more pleasure in this, then Ionas did in his shadow? For he did this onelyonly for a day, but they do it all the prime of their youth, and that with such affectation, such earnestnesse and such labour, (as indeede pride is painfull) that in the morning and euening, their cogitations are set on their clothing and kemming,2. Reg. 9.30. yea perhaps on Iezabels art, and it may be that in their sleepe they dreame of it too. If that Pambo of whome Socrates doth write, were now aliue, he might hauehave worke many times.Socrat. Hist. Eccles. 4 18. For he once beholding a woman most curiously trimmed, and exquisitly tifted vp, broke foorth into bitter teares, and being asked the reason, he assigned two causes of it: one was, that she should take such paines to helpe forward the destruction of her owne soule; and the other was, that she was more carefull of her face, to entise men vntounto lust, then she was of pleasing God. I thinke now he might much sooner find examples of such things, then Diogenes could find a man. But for the male sexe, are there not which take more care of their slicking and of their platting, then of the kingdome of heauen? Did Ionas more set his heart on the shadow of his head, then they do on their haire? He chode with God for the one: & they will stand to the vttermost with Gods officers, his vice-gerents vponupon earth, for the other: yea be thrust from a societie, or be clapped vp in prison, rather then part with that fleece. There were such in the dayes of Seneca, whose words if they be too bitter, lay the fault vponupon him, and imagine that I do but cite them. How are they angry saith he, if ought be cut off from this mane? Seneca de breuitate vitae. cap. 12. Si quid ex iuba sua. In annulos suos. Comptior esse mallet quàm honestior.if ought be out of order? if eueryevery thing fall not into those round rings or hoopes? Which of these had not much leifer, that all the state should be troubled, then his haire be displotted? who is not much more carefull of the grace of his head, then of his health? who maketh not more account to be compt, then to be honest? Will you thinke that these men are idle, who hauehave so much worke as they hauehave, betweene the combe and the glasse? If this speech do seeme somewhat hard, the fault must lye vpō Seneca: but surely he saw some as proud, and glad of their tricknesse, as Ionas was of his shadow. Saint Austen was not so Stoicall, but a more sociable man:August. in Psal. 32. Cum talibus cincinnis in… dere. let vsus rather therefore heare him. Thou art not well powled, saith a graue man vntounto a wanton youth: it doth not become thee to go with such feakes and lockes. But he knoweth saith Austen, that his haire doth please I know not whom. He hateth thee, reprehending him with true iudgement, and keepeth in himselfe, what he liketh with peruerse counsell. But to follow this point no farther, let nothing which God giueth, be delighted in too much: let vsus take such things as he offereth vsus for helpes, and vse them accordingly; but let vsus not esteeme of moale-hils, as if they were mightie mountaines, not of shadowes as of graces, not of transitorie trifles, as of heauenly and spirituall ioyes, not of creatures, as of God. Our great ioy must be in the Lord: other things must be but appendices, and additaments, and circumstances. As we need not be vnsensible, whē such things are bestowed vponupon vsus, so we must take heed of exceeding gladnesse, and ouermuch ioying in them, lest besides the offence to God, that end come on them quickly, which did light here vponupon the couer of Ionas, which now commeth in the third place to be deliuered to you.
The Lord prepared a worme.
12 When Ionas thought with himselfe, that he had such a pleasing knacke, as no man had the like, it is all dashed on the sudden. The Lord prepared a worme. Perhaps it was a caterpillar, perhaps of some other kind, and this the very next morning, after that the Prophet was in his glorie, came and gnawed the stalke of his shrowde, and made it forthwith wither, so that the shadow and greennesse of that, which the man before esteemed as his chiefe delight, did perish in a moment. Now might this vexed soule easily learne, that his louelove before was vaine, whē a little worme was able to ouerturne his felicitie. Looke what course God vsed here in this his extraordinarie worke, the same he oftentimes doth vse in matters which are more common. When things come to vsus in hast, as this tree did here in one night, they as hastily part againe. When riches come too quickly, they quickly take their flight. Sudden glories decay suddenly. When we behold greene things to shew themselues, as with a kind of violence, we may feare a quicke dissolution. The fruite which is soonest ripe, is found to be soonest rotten. When children in tender yeares, do abound with incredible wits, as being ouer forward, they hold out few times long. God doth recompence that in towardlinesse, which he denieth in time, & when he hath made them fit, he taketh them to himselfe. When the greennesse, and the freshnesse, and shade is more then it should be, then feare some worme which may gnaw, some sicknesse which may dissolue this rath-ripe soone-rotten fruite.
13 But this doctrine is yet more generall: for if there be any thing, (come it soone, or come it late) whereon the heart is too much set, God hath meanes to destroy it, and the more our ioy is on it, the rather he doth remooue it. For there is nothing here of longer lasting, then seemeth good to himselfe: and to speake generally, here is nothing of continuance. Rockes themselues do consume: great towers come tumbling downe: the timber hath his rottennesse, the iron hath his rust: the garments hauehave their mothes. The fauour of mightie Princes hath a sudden worme of mutation.1. Reg. 2.5. Ioab the greatest about Dauid, is by the mouth of Dauid designed to execution. Parmenio and Philotas as they felt the sweet of Alexander,Plutarch. in Alex. magno Tacitus Annalium. li. 15. Iob. 1.1. Ester. 7.10. so they felt the bitter also. Honest Seneca had hard measure at the hands of his scholer Nero. So riches hauehave their wings to fly away when we most need them. Iob the mightiest in all the East, is poore euen to a Prouerbe. Haman who was so glorious, that he thought to hauehave deuoured a whole nation for one pray, is suddenly stripped of all, yea and put from his life too.Li…. lib. 1. So it is for health, and so for wit. Tullus Hostilius the king of Rome, who before was healthfull and an able stirring man, lyeth afterward drowping with sicknesse. The Emperour Iustinus who thought that he had wit at will, lost it all and became a mad man.Euagr. Hist. Eccles. l. 5.11 Then what is there here, wherewith a wise man would be in louelove, especially to ioy in it so, as to count it his high contentment, when there is not the least moment, but in it all may be dissolued, and a departure made of this felicitie: but i… none of so many good things (as the world reputeth them) be diminished, yet there commeth some small matter besides, which spilleth all the glorie of them.Augustin. de cathechiz. rudibus. Insanagaudiae Heare what Austen saith of this: It is a true and worthie saying: Although mad ioyes be no ioyes indeede, yet be they as they be, and delight they what they can, the gloriousnesse of riches, the swelling pompe of honour, the deuouring of daintie fare, Pru…igo thormarum.the warres which are seene on stages, the vncleannesse of harlotrie, the wantonnesse of bathes, yet if there come but a little ague, it taketh away all these, Vna febriculaeand depriueth men while they liue of this false beatitude. There remaineth an emptie and wounded conscience, which must feele the Lord for a iudge, whome it would not hauehave for a keeper, and find him a rough maister, whome it did despise to seeke vntounto, and louelove as a sweet father. Such is the knowne vncertaintie and vanitie of those things which this world yeeldeth to vsus, and therefore we are well helped vp, to set our hearts vponupon them.
14 To weane vsus from such thoughts, and make vsus see our folly, when we let our eyes be dazeled with the brightnesse of such a glasse, God doth take away that, wherein our pleasure did most consist: that when we hauehave admired some things of this world as excellent, and thought them to be great, yet lose them in a trice, we may see how vaine they be, and so direct our thoughts, our hopes and meditations, vntounto that which is more lasting. And this he doth to vsus in his fatherly discretion: for as the burned child dreadeth the fire, so when by sound experimēt it shall be beaten into vsus, that we hauehave leaned but on that, which is like a broken reede, which faileth and peraduenture hurteth too, we may afterward passe by such things, as not esteeming them at all, or but thinke of them in their place. And this is a certaine argument of Gods friendly mind vntounto vsus, that in the end he meaneth to bring vsus home to himselfe, because he cutteth off such snares, and intanglements, and impediments, as would plucke vsus from heauenly studies: he maketh the wildernesse tedious, and bitter, and smartfull to vsus, that we may the more long for Canaan. But he suffereth the worldlings and Epicures to enioy their fill: their pleasures do stand with them, and follow one another, that they may hauehave their heauen here, & their glorie vponupon earth, (for elsewhere they shall not see it) that being full fed with earthly and temporarie delights, they may be in louelove with those follies and choking vanities. And that is the cause, why wicked and vnmortified men being readie to dye, do account it a hell vntounto them, to leaue all and depart with death Gods messenger, which commeth for them, and must be the end of all, when they see themselues housed with glorie, and lodged with all kind of beautie, their fish-pooles & their orchards without doore to please them, their musicke of all instruments within doore to delight them, their cattell about their ground, their children about their table. Whereas the man who hath bene vsed to beare the yoke from his youth,Lam. 3 27. and to leaue, and lose, and lacke, neuer standeth nor staggereth at it, but when he is bid come, he slippeth his coate with Ioseph, and with a good will springeth away, being assured that he leaueth nothing which may be reckened of, but shrubs, and leaues, and shadowes: but he goeth to such a Sauiour, Redeemer, and Intercessor, as he long hath thought of and longed for, whome vntill he saw, he was neuer contented and in quiet, and who will welcome him when he commeth, who will keepe him when he is there; who will dwell with him for euer. God imprint into our hearts a true desire of this Sauiour, that esteeming all worldly things but trā sitorie and vaine, we may onelyonly aspire to him, to whome with the blessed Father, and the euerlasting Spirit be praise for euermore.