Sermons on Jonah, Lecture 30
THE XXX. LECTVRE.
The chiefe poynts. 3. Parables may be vsed, 4. and all good eloquence by the Minister. 6. Ionahs words returned vponupon himselfe. 7. The comparison betweene God and Ionah. 8. The multitude of inhabitants in Niniue, 9. with whom the gourd was not to be ballanced. 10. God prouideth blessings for man, without his labour. 11. Gods care ouer infants and all beasts. 12. Therefore parents should not be too carefull. 13. Ionas at length yeeldeth. 14. The conclusion of the Prophecie ioyned with exhortation.
Ionah. 4.10.11.
Then said the Lord, thou hast had pittie on the gourd, for the which thou hast not laboured, neither madest it grow: which came vp in a night, and perished in a night. And should not I spare Niniue that great city, wherein are sixe score thousand persons, that cannot discerne betweene their right hand and their left hand, and also much catt…ll?
IN that which goeth before, the intemperate furie and vnaduised rashnesse of the Prophet hath bene such, that he is readie to take an occasion of chiding with the Lord, vponupon a most trifling cause, euen the withering of a gourd. And being reprooued for it, not by his fellow seruant, but by his maisters owne mouth, he standeth on his owne iustification, that he did well to be angry, yea if it were to the death. In which moode if he had departed, his iudgement now was so peruerted, that he would hauehave thought that he had had a great hand vponupon God, that he himselfe had bene in the right, and the Lord had bene to blame, because he had not fitted his fancie. But the inconceiuable wisedome of the euerlasting Father, doth so farre ouermatch him, that where he expected victorie, although it were but in words and thoughts, he is taken at that aduantage, that he is for euer put to silence in this matter. For his owne speech is so fitly returned vponupon himselfe, and he is so caught and entangled in the words of his owne mouth, that he is enforced to yeeld a greater thing, then that whereof the present question was, and that is concerning Niniue: that since iustice was pleased to turne it selfe into merciemercy, and seueritie into clemencie, nothing was done vniustly, or vnbeseeming him, who is the rule of truth. For that was it which the Prophets maister in this place especially did ayme at; that his seruant shold be satisfied, and thereby all the world be aduertised to the full, that the holy one of Israel is delighted to shew pittie vponupon the sonnes of men: that where repentance ascendeth from the earth to the heauen, there a pardon will come downe from the Highest vponupon his creatures: that Niniue it selfe whose sinnes did crye for vengeance, vponupon submission and conuersion, should be spared from destruction. So that mankind in generall taking notice of such grace, and propensenesse vntounto clemencie, might confesse that the Lord is gracious, and that his merciemercy endureth for euer.
2 But to make this the more euident, and so to worke in the Prophet a manifest conuiction of his errour and mistaking; from that which had bene done, and said before of the gourd, he doth gather a kind of Parable, which is rather reall then verball, full of wisedome and arte, familiar to Gods spirit; which doth naturally yeeld a most significant comparison both of persons and of matters, and in the vp-shot conclude the equitie and integritie of the Lords proceedings. Wilt thou assume to thy selfe a priuiledge to be mooued with affection, and wilt thou deny me my prerogatiue in the like? wilt thou wish that ought should be saued, and wilt thou grieue that it should be spilled, and shall not I much more take a delight in preseruing that which otherwise would perish? Yea is all thy louelove fixed on that greene thing, wherin the pleasure was small, but the profite none at all: which was but the sonne of a night (for so it is in the Hebrew) quickly vp and quickly gone? And shall not I more respect a citie, and such a citie as is that mightie Niniue, wherein, besides store of cattell, the life of the worst whereof, is farre to be preferred before things without sence, are young and old, male and female of reasonable creatures, to a very great sort of thousands. By such not disputation, but demonstration rather, is warranted the fauour which was shewed to that citie, and the mouth of him who murmured is to such purpose stopped, that there followeth no more replie. In handling all which matter, I shall omit to deuide that which very well will not beare it, and shall touch such obseruations successiuely and in order, as the text doth offer to me. Wherein first I must say something of this Parable, and of other the like vsed in the Scripture.
3 The vse of speech is one of the rarest gifts, that the diuine Creator hath giuen vntounto man. For it ministreth a power of opening the inward thought, or of discoursing freely concerning high or low causes, of celestiall matters, or terrestriall affaires, of spirits, of Angels, of the ioyes of the elect, of Christs incarnation, of the blessed God himselfe. But the excellencie of this is so much the greater, because it maketh man not onelyonly to differ from the beast, but from other of his owne kind, yea and from himselfe also. The difference is great betweene the rude lippes, and the toung of the learned; betweene zealous and cold speech; the mildnesse of comfort, and the sharpnesse of rebuke; betweene affirming, and asking by a piercing interrogatiue; betweene naked asseuering, and figuratiue vttering of the intentiō of the mind. But of all kinds there is none which doth more cunningly creepe by an insinuation into the vnderstanding, and leaueth deeper impression with a feeling conceit, then a Parable doth: whose proper nature is to make shew of one matter, and to aime at another: and if it be personall the issue of it is to touch to the quicke, & in a sort to extort that, which otherwise would not be graunted. The exercise whereof is for elegancie so seemly, and for powerfulnesse so effectuall to procure admiration, and attention in those which heare, that in the sacred Scriptures men inspired with a supernaturall and celestiall spirit, hauehave held this as the height of that whereunto they could attaine. When Dauid would raise himselfe to speak of high meditations, which exceeded the common qualitie,Psal. 49.4. I will saith he incline mine eare vntounto a Parable. Psal. 78.2.And in another place, I will open my mouth in Parables. The wise sentences of Salomon, which the holy Ghost thought fit to commit to eternall memorie, are inscribed with that title,Prou. 1.1. cap. 10.1 The parables of Salomon. Yea the Son of God himselfe, who spake as neuer man spake, whose words were with authoritie, and not as the Scribes, whose speech prouoked reuerence, and amazednesse, and astonishment, to heare that it was so gracious, spent not the least part of his doctrine in Parables & similitudes, the mysticalnesse whereof preuailed much with the auditours.Matth. 13.1.24.31.33.44 45.47. See the thirteenth Chapter of Saint Mathew, and there you shall find seuen Parables, of the sower, of the mustard seede, of the leuen, and of the treasure, and other things beside. These made the people wonder, and giuegive more honour to him.
4 The Ministers of the Gospell, who hauehave a generall warrant to be imitatours of Christ in any thing that they may,1. Cor. 11.1. may here behold the libertie which is left vntounto them in the performance of their calling; not onelyonly nakedly to lay open the truth, but to vse helpes of wit, of inuention and arte, (which are the good gifts of God) so to remooue away all disdaine, and loathing of the word from the dull hearts of the auditorie. Similitudes, and Comparisons, Allusions, Applications, yea Parables, and Prouerbes which may tend to edification, and illustrating of the word. For they hauehave to do with weake ones, as well as with the strong, with some of queisie stomackes, with some of dull capacitie, with some which must be entised & allured with a bait of industrie and eloquence, of prety and witty sentences. And where should labour be spent, but in the worke of God, which he who doth negligently is accursed;Ierem. 48.10 or where should skill be shewed, but in fishing for mens souls, after whom Christ himselfe so caught? And such is the weaknesse of sinners, that they are as much mooued with the forme & with the vtterance, as they are with the matter.Aug. de doct. Christ. l. 4.24 Saint Austen telleth that in Caesarea a citie of Mauritania, where himselfe sometimes liued, was a brutish senselesse custome, that on certaines daies of the yeare, the people of that place did gather themselues together, and as if they had bene mad, the father against the children, and the children against their fathers, and the neighbours against their neighbours, did throw stones with that violence, that not a few were killed with it. Who would thinke that any one, who had the face of a man, would grow to that stupidious foolerie? Yet let it not seeme incredible. For first so graue an authour as Saint Austen is doth witnesse it, & that of his owne knowledge: and secondly I find that Leo Africanus doth make mention,Leo Afric. in descript. Africae. lib. 3. that a custome not vnlike this, doth remaine vntill our time, in places very neare that, to wit, in the kingdome of Fez: and thirdly such absurdities hauehave elsewhere bene experimented. But concerning this of Saint Austen, he aduoucheth of himselfe, that being to disswade his neighbors of Caesarea from this so long a setled custome, he speaketh to them in a loftie and eloquent kind of oration, in grandi dicendi genere, and preuailed in his desire. It is easie to be gathered from the narration of the author, and whole course of his report, that his opinion was, that if he had spoken coldly, but frigidè & ieiunè, as of a common matter, he had failed of his whole purpose. So it is with other pastours, in other people and places.
Quint. Orat. Instit. 2.17. Si mihi sapientes Iudices dē tur sapientum conciones at que omine consiliū. Nec enim qui recta via depulsus estreduci ad eam, nisi alio flexi… potest.5 Quintilian that good Oratour hath this saying concerning eloquence, If in my cause I were sure to hauehave the Iudges wise, and wise men to my auditours, that enuie might beare no sway, nor fauour, nor fore-conceit, nor false witnesses might hurt, then the vse of eloquence were small, and it should serue onelyonly for delight: but if the minds of the hearers be so moueable and inconstant, and truth be subiect to iniuries, we are to contend by art, & to vse any thing which may profite. For one who is out of the way, cannot be brought in againe but by another turning. This is as true of the Preacher, as it euer was of the Oratour. If we had none to heare vsus, but Lidia or Cornelius, persons right deuout, and affected with religious attention,Act. 16.14. cap. 10.1. we needed not be very carefull; but because among such as come to vsus, some are weake and must be comforted, some rude and must be informed, some drousie and must be awaked, some hard and must be suppled, some peruerse and with full streame of power must be ouerwhelmed; to please the tastes of so many, and to helpe on those which hang backward, all good meanes are to be vsed, that God himselfe may be glorified, and our brethren may be bettered. See whether Paule writing to the Corinthians do not thus,1. Cor. 15.36.39.40. when handling the resurrection, he prooueth and illustrateth it, by naturall similitudes of seede sowne in the ground, of difference of flesh, of the starres in heauen, and the like. Such libertie for comparisons, for Parables, for Examples, is left to vsus, in time and place to be vsed in Gods businesse. Prouided euermore, that it be not for oftentation of the vanitie of mans wit, but onelyonly for edification, and to the benefite of the hearers: that we turne not all into Allegories, to make plaine things obscure, and to destroy the letter, as Origene sometimes did: that we alwaies keepe the maiestie of the sacred word of God, and not giuegive other men occasion, to thinke vnfitly and vnreuerently of so high a mysterie, by bringing that which pleaseth vsus, but no bodie besides; euen ridiculous and base stuffe. As we must euer speake those things which sauour of sound doctrine, so we must euermore handle them as the pure and chast word of God.
6 As this may most generally be said of Parables, that they hauehave an vse in diuine things, so to speake a little more specially, we find some of these in the Scripture, which in particular cases go exceedingly to the quicke of that which is in question, and being personally applied, do very much confound the guiltie. Such a one was that which Iotham vttered to the Sichemites,Iudic. 9.8. where the trees would choose a king, and the Bramble must be he; by the which he doth reproch vntounto them, their vnthankfulnesse toward him and his fathers house. Such a one was that of Nathan to Dauid,2. Sam. 12.1. of him who had many sheepe, yet tooke one from his poore neighbour, whom when Dauid had condemned, the Prophet so turned all vponupon him, that as Dauid sometimes killed Goliah with his owne sword, so Nathan tooke him in his owne word. That is the wisedome of God, that he can deprehend another man; as in the Gospell he caught the bad seruant in his owne talke,Luc. 19.22. and replied: From thine owne mouth I shall iudge thee. That which was said in the person of a stranger, if another will apply to his owne person, he will then amend his iudgement. This was the case of Ionas, to whom the Lord vsed a Parable, but rather reall then verball. He had a gourd and enioyed it; then he loosing it raged at it; but knew not what all this meant. The Lord then to bring him forward, and make him see his hard heart toward that great citie Niniue, asked if he did well to be angrie. Ionas balketh him not at all, but forth with replieth, that he did well to be angrie, yea if it had bene to the death. Here indeede the Lord doth come on him. Thou hast pittie vponupon this trifle, and shall not I vponupon Niniue: Thus with his owne rod he beat him, and with his owne net he caught him. After the battell of Cannae,Liu. lib. 23. when Mago being sent from his brother Hannibal, had in the Carthaginian Senate much boasted of the victorie; how many armies and Generals of the Romanes they had ouerthrowne, and withall for the finishing of that conquest, desired a new supply of souldiers and monie. It is written that one Himilco a friend to Hannibal, tooke occasion to insult ouer Hanno another noble man, who was of the aduerse factiō, and who euermore had disswaded their making warre with the Romaines: That he was a proper counseller, who had sought to hinder that which had brought them such aduantage, such a victorie, and such honour. But it was the wisedome and art of Hanno being thus prouoked, to retort the matter vponupon him ex tempore as he did. You speake of a glorious victorie; but what gaine we thereby? for if you had lost the field, what could you hauehave asked more then now ye do, that is fresh men and monie? HaueHave the Romanes yeelded vntounto you? or hauehave they sued for peace? If they hauehave not, then their stomacke is as great as it was before: and if their force be diminished, so is yours as well as theirs: so that peize the one with the other, you are as farre from your purpose, as you were at the beginning. It was there the praise of Hanno, that he turned their owne tale vponupon them. In this place God being so much wiser, as infinite and vnlimited may be beyond dust and ashes, turneth both matter and words vponupon the head of our Ionas, and doth teach him such a lesson, that what the Prophet thought made most for him, he shewed made most against him. By his anger for the gourd, he condemned his former anger. If he would grieue that the greene thing should be marred, because he liked it, how vniustly did he fret that Niniue should be spared, when the Lord had a liking to it? So step by step, and by degrees God is faine to teach him to know himselfe, and that wherein he thought himselfe very cunning. Yet at length by a demonstration, plainely gathered from the precedents, he euicteth what he desireth. Now let vsus see what that was.
7 The second thing which I note, is the forme or expression of the Parable, by entring a comparison betweene the Lord and Ionas. There is a great Antithesis betweene the persons cō pared, and the things whereabout they stroue, and the end of their intention. Of the persons one was a man, whose breath was in his nostrels, who had neither wisedome to iudge, what was fittest to be done, nor power to bring about, what he fondly had imagined: whose pleasure if it were amisse must be censured by a iudge; if right, then it must depend vponupon the becke of another. The one was he who was fancifull, and mutable, and humorous, and inconstant in all his waies, who would doate on a greene bough, and be spitefull to a whole citie. But the other was that grand one who raigneth aboue in heauen, full of power and full of wisedome, who directeth all his creatures in number, waight, and measure: whose word goeth for an Oracle, whose will is for a law, who can do what he listeth, & none must stand against him. So the things whereof the question was, were in like sort different: the one spake for a tree, or greene herbe of the ground, which grew vp on the sudden, and as suddenly was gone, which was but of one daies standing, and which so long as he had it, was not at all by his labour: he neither planted nor watered it, but his great maister did send it: and againe for that space wherein he had it, none else was the better for it, but he alone made vse of it: and his pleasure was no more, but either to …it vnderunder it as a shadow or a bower, or to gaze and looke vponupon it. But the other thing was Niniue, the huge citie of the world, the gouernesse of the East, the mansion of the king, the glorie of the Empire, where were so many thousands as were leaues vpō the gourd: where children were in great number, little infants, and little innocents: and where was much store of cattell, the life of the worst whereof was better then a gourd. A citie, and a great citie, and populous, and repentant, should sway more then a shadow. Then their ends were as different: the one wold shew his fancie, the other would shew his merciemercy: the one thought of his present pleasure, the other would record to all posteritie an example of clemencie & pittie: the one had respect to himselfe, the other to his creatures. Now if the seruant so loued the gourd, because he liked it, how might the maister louelove a citie, because he had a mind vntounto it?
8 For the better opening of this comparison, the text obserueth vntounto vsus,Ionah. 1.2. that Niniue was a great citie, which I hauehave touched twise before, as first in the first chapter, where that title a great citie, is giuen vntounto it: and then in the third chapter, where it is named an excellent citie, Cap. 3.3.and of three daies iourney. In which two places, both from the Scriptures and other approued authours, I shewed the greatnesse of it, for the compasse & for the wals, and made plaine the reasons of it. Now here something is added for the hugenesse of the place, which agreeth with all the rest; that there were so many infants within the cō passe of it,A million is commonly taken for ten hundred thousand: but sometimes for ten thousand. as one hundred and twentie thousand: so many, as if we take a million for ten thousand, do make no lesse then twelue millions, which arise to sixe score thousands. And lest any man should imagine, that children of riper age were comprehended there, the text describeth these children to be all of them so little, that they could not discerne betweene their right hand and their left hand: which seemeth to be some Prouerbe among the Hebrewes,1. Reg. 21.21 like that, I will cut off from Ahab eueryevery one that maketh water against a wall, that is, all that are males: & here are meant none but very young ones. I know that some hauehave thought the number set downe here, to be a certaine number stāding for an vncertain: & so they do interpret it, that there were many thousand babes; and no more to be implyed. But I wil not do that iniurie to the Spirit of God, as to doubt but this number must definitely be taken for so many thousands full out: that there were at least of these little ones sixe score completed thousands. The compasse of the citie, as in former times I hauehave shewed, was three-score Italian miles, wherin that many thousands, yea a hundred thousand houses might stand, may well appeare from proportion of other cities. Athens was neuer tak… in the number of very great ones: yet as Xenophon doth report in that time when he liued,Xenoph. lib. 3. Memorab. Philo Iudaeus in Flaccū. there were ten thousand houses in it. Philo Iudaeus sheweth that in his time, there were many of the Iewes inhabiting in Egypt & Africa. He nameth Alexandria, which as we know was no huge citie, as a place distinct against all the other of that countrie, as if there were their speciall residence, and in other townes, and cities, and shires, were but a scattering of them. But saith he, in Alexandria, and the other named places there were of Iewes ten hundred thousand. Then with the nūber of that people who were naturals of that countrie, and with all other straungers and trafiquers in that place, how many were the persons which lodged within those walles? Rome was famous, but neuer great. When it was at the largest, it was neuer the sixth part so spacious as Niniue was:Epitome Decad 6. l. 4. Censa sunt ciuium capita 428000. not ten miles about in compasse: and yet we find in that Epitome which Lucius Florus left, gathered out of those bookes of Liuy which are lost, that the Censors taking view of the citizens of that Rome, found of soules & of heades full out foure hundred thousand. That, for all the inhabitants, was more then thrise the nū ber of infants who were found in the mightie citie Niniue. According to which proportion if we will compare place to place, we shall see that there needeth no scruple to remaine in this whole matter. Ordinarily there are more of children in al places, then of any age by proportion. All who are elder, hauehave first bin infants: but all infants grow not elder: death cutteth off many of them. Allow then that these children of three yeares old and vnderunder, or foure yeares if ye will, were the seuenth part of the citie: yet the whole number of inhabitants, shall but little exceed the double of the Romanes. If you will suppose the children for the tenth or the twelfth part, and not so low as the seuenth, yet Niniue will still beare it. Then this must be accepted as a iustifiable truth, not onelyonly ratified by faith and the word of God, but probable and most likely in the naturall course of things. Which being so, then it is no maruell, if the Lord who oftentimes pittieth his creatures sole and single, did take such open commiseration vponupon so populous a place.
9 Now what like thing had Ionas which he might ballance against this? Such a small thing, such a light thing, such a vaine thing in comparison, as is scant worth the naming. When they should be weighed together, how iustly might he stand backward, and hide his face for shame? It is a gourd-like Kikajon, a thing of one daies antiquitie, whose wood was not for building, whose fruite was not for feeding, but the vse was only a shadow, and yet so too, that a little worme might destroy it all in a moment. When at that time Niniue had stood and flourished a thousand yeares. How is the iudgement of man besotted, when we are left to our selues, to sticke vponupon things so contemptible, and passe by that which is of moment? Socrates the Historien doth tell of some,Socrat. Hist. Eccles. 5.21. who accounted of whoredom but as of a thing indifferent: but if question were concerning an holy-day, they would striue for that as for their life. Our Sauiour saith that the Pharisees stood to tith mint and anise,Matth. 23.23 but let go iudgement and merciemercy. An absurditie of absurdities: but yet short of this in our Prophet. For if euer man strained a gnat, and swallowed vp a camell,24. it may be said to be he. Indeede Adam went beyond him, when in the height of his wisedome, he preferred the tast of an apple, or some such other fruite of a tree, before the perpetuated ioyes which should hauehave bene in Paradise. And so consequently they do, who embrace the fraude of this world, and contemne the blisse of eternitie. But betweene eternall and tē porall, there should be no comparison. And as little almost is there betweene a gourd and Niniue. Yet, so that in his melancholie, he might sit vnderunder the one, he careth not what becommeth of the other. An vnsociable part, and exceedingly inhumane. What man of kind affection would not leaue pleasure & profite, to do well to a many? Camillus, and Aristides, and Cato would hauehave done it. But they are wretched creatures who care not what sinke or swimme, rather then themselues be disquieted the wagging of a finger.A…l. Gel Noct. Artic. lib. 10.6. It is recorded by Gellius, as an euerlasting blot against the daughter of Appius Caecus, that when comming once out of a play, she was thronged by a multitude, she wished that a brother of hers were aliue againe, who lately before had lost many thousands of the Romanes in Sicily: that he might make a hand with more of them. The Aediles of the people set a great fine on her head for that her cruell conceit; because rather then her selfe who might hauehave stayed at home, would be thrust at a play, she would wish the death of so many. Ionas deserued higher punishment, in as much as whē his case was no more serious, yet he wished a greater matter. But God willing to include his messenger in his merciemercy as well as the straungers of Niniue, will not deale with him so seuerely, but onelyonly talking with him, doth let him see his folly, and so secretly reprooueth him. By an argument which is drawne à minori ad maius, he doth open his vnderstanding. Thou a man doest louelove a plant; I a God do louelove a people: thou likest that which hath no sense, I stand for that which hath reason: thou carest for that which is but of thy new acquaintance; I respect mine auncient charge. Thou desirest that which did grow without any of thy labour, I preserue that which I planted and watered with great diligence: thou regardest that which is most momentanie, I that which may stand thousands of yeares: thou one indiuidual bodie, I millions of more worth: thou only carest for thine ease; but I do this for mine honour, that all the earth may know it. In al which we may consider that, /, is put with an Emphasis, still designing the highest Maiestie. And this may be said of the comparison.
10 If I should proceede at large to obserue vntounto you eueryevery point, which may fitly be deduced hence, I might iustly offend your patience. I will therefore but briefly touch that which may be enlarged farther. In speaking of the gourd, it is said that the Prophet did neuer labour for it: he had it when he thought not of it. This commendeth the most large bountie of him who ruleth all things, who not onelyonly sendeth somewhat to Ionas without his labour, but to eueryevery man besides. In that sort he began with him, from whome we all are deriued: he put him into the world, as into a house prepared and furnished to his hand. Although not in that high degree, yet many men of the world do tast of this in great measure. Inheritours vntounto kingdomes, & other earthly possessions left to them by their parents, and for which they did neuer sweate, but found them readie prouided, are partakers of this blessing. Their thankfulnesse should be the greater, because their labour was the lesse. Many of vsus here assembled, hauehave experience of Gods kindnesse powred on vsus in that behalfe; when we inhabite houses which we our selues neuer built, and feed of that, and are clothed with it which we did neuer buy. Gods selected and choise instruments our honorable founders, hauehave prouided these things for vsus, wherein we had no more finger, then Ionas had in his gourd, and the enioying whereof we could no more promise vntounto our selues, then they which least partake them. It behooueth vsus to remember, that these consecrated things are not disposed by God, nor dispensed by his seruants, for idlenesse or luxurie, or pampering of our selues, but there is another end which will exactly be required of vsus, the glorifying of Christ, an attendance at the altar, a seruice in the Tabernacle, or at least a doing of good in a ciuill and sociable life, that it be not ill spent vponupon vsus, which might better be spared. Now as some do plentifully tast of wels which they neuer digged, so there is not the poorest man, nor most discontented creature, but herein he hath a share. For doth he liue and mooue? what paines did he take for that? It was giuen vntounto him whē he thought not of it. Hath he the earth to beare him, the water to refresh him, the aire to returne him breath? what doth he for all these matters? We are very dull if we see not, that all the treasure vponupon earth, is not like to these gifts: the worth whereof we conceiue not, because we hauehave them, but let vsus want them but a little, and we shall easily see at how high a rate they are to be esteemed. But who is he that will earnestly enter into himselfe, and call his wits to remembrance, who may not see that from his cradle vntounto this day, many things according to his proportion hauehave bene bestowed vponupon him: which came wholly by Gods prouidence, and quite without his trauell. The conscience of each priuate man may best of all testifie this: but eueryevery one hath had more or lesse; the most needie many an almes, and other men other matters. He who sent the gourd to the Prophet when he did not labour for it, sent these good gifts to them, and it was none but himselfe: his name be praised for it.
11 As this may teach true patience to him who wanteth many things, so to returne to the infants, somewhat more then is in them, which may offer comfort vntounto him. What the number of little ones was in Niniue, was well knowne to the Lord. By meanes of his infinit prouidence, he hath the reckening of them.Psal. 147.4. He who calleth the starres by their names, knew their kindreds and their houses, and the accompt of the children. And did he then precisely know, how many and whose they were, and doth he not so now? Was there knowledge vnderunder the law, and is there not in the time of grace? was there fauour to the Gentiles, and is there not to the Christians? Yes, he is the Lord and chaungeth not: his goodnesse shall neuer decrease. Then certainly as he is not ignorant of the reprobates, so he taketh note of the faithfull with a peculiar knowledge: he vnderstandeth how many be in each of all their families, what old ones, and what impotent, what young ones and weake ones there be, and there is not one of them, but by one meanes or another, he feedeth him and sustaineth him. If we could looke backe a little, and remember those pinching seasons which not long since griped our land, it would teach vsus this point; when some poore who had many children, were miraculously so kept aliue vnfamished, as no mans wit could deuise.Psal. 147.9. He who feedeth the yong rauens, then prouided for them. He neuer made a belly, but he made meate for that belly: he neuer framed a backe, but he made clothes to couer it. Perhaps in that hard season, the poore sold and pledged that little which they had. But the time was in Egypt,Genes. 47.13 when the rich ones were glad to do that; when first mony and cattell went, and then afterward land and libertie. But suppose that some sold their stuffe to releeue themselues and their children: yet was not their life preserued? and may not God send a time to restore those things againe? Who gaue them that stuffe at first, but he who may giuegive it them a second time? And it may be that in the meane while, he did teach vnthriftie persons not to wast as fast as they get, but by diligence to prouide somewhat against a day of neede. He who fed the hungry then, is the same God for hereafter: when we seeke to him we shall trie it: he knoweth the houses and little ones of Oxford and of Londō, & of the countrie villages, as well as those of Niniue.
12 Therefore let not any vertuous a…d religious mother, be too much carefull and troubled for the multitude of that issue wherewith the Lord hath blessed her; what shall become of each of them, if her selfe or their father dye, what friend shall prouide for them. Euen that Father who sitteth in heauen, who hath most right vntounto them,Psal. 10….3. Psal. 27.12. (because they are sheepe of his pasture) will giuegive them what is conuenient. When Dauids father and mother forsooke him, the Lord tooke him vp. So he dealeth with all his seruants. He who could raine bread from heauen, & bring water out of a rocke, can touch the heart of some friend, or kinsman, or neighbour, or peraduenture of some straunger, to take them to his protection: or worke some other meanes, which it is not in mans power specially to prescribe. And the more to strengthen the faith of such whom this concerneth, in our age he aduanceth men of low estate to great places: as Saul from seeking the Asses,1. Sam. 9.3. Psal. 78.70. and Dauid from the Sheepe-fold, to be rulers ouer Israel; so the children of poore parents, by wisedome and by learning, by Diuinitie and by Law, by skill in nauigatiō, or militarie seruice, to stand before the greatest, yea to sit sometimes with Princes. Then let heathenish solicitude and caring without end, neuer trouble the hearts of Christians: they hauehave to do with a Lord who knoweth them & their retinue: he hath them in a rolle, and maketh prouision for thē: their dimensum, that is, their portion shall not be detained from them. Yea to make them the more assured, that the Lord doth thinke on the meanest men, in my text he speaketh of cattell, that in Niniue they were not forgotten. They are also his handy-worke, and therefore he neglecteth not them, but he accompteth of them in their due place. He made them to beautifie the great frame of the world, that the earth should not be solitarie and naked in any place: he created them as attendants, and seruants vntounto man, to do him many offices: his eye is daily vponupon them, to multiply them and feede them, and therefore it is no maruell, if he do forget them no where. But in Niniue by an open Proclamation frō the King and his Nobles,Ionah. 3.8. they were forced to abstaine from their foode, and to crye to God as they could, and therefore as they bore some burthen in the penance, so the Lord meant that they also should hauehave a part of the merciemercy. Now if these brutish creatures be so thought on by the Highest; if by so many respects he hath tied them to himselfe, then how precious is the life and lasting of man, how is that eye which neuer slumbereth nor sleepeth, fixed vponupon him? An horse, or oxe, or asse is respected by his maker, and therefore a man much more. The infants are cared for by him, and accounted of, and considered, and therefore elder folkes more.
13 I should not leaue these children yet, but shew that the Almightie God, who is gracious to all creatures, old and young, and man and beast, according to the course of his ordinarie proceedings, had great reason to spare the little ones, and with them all the City. For the Lord neither vseth else-where, neither doth practise it in this place, to send any extraordinarie punishment, onelyonly for originall sinne; and yet there was little actuall transgression in these silly infants. That which should hauehave happened vntounto them, was most for their parents sakes; & they already had repented in sackcloth & in ashes; therefore together with the reconciling of the elder sort, they also were vndoubtedly reconciled. But he who would hauehave spared Sodome,Genes. 18 3…. if ten righteous persons had bene in it; this propense one vntounto merciemercy, might hauehave bene pleased, if he had liked it, to hauehave spared all the rest for the innocent infants sake: for so in some sort I may call them. He might hauehave vrged Ionas thus: If the men & women hauehave deserued to be destroyed, yet what hauehave the children done? But I will prosecute this no farther. Thus eueryevery way the integritie of Gods deede standeth vpright: his threats were to their good: his forbearing was a signe of his endlesse commiseration, which the most rigorous man, if he would not put off the bowels of all humane affection, must not onelyonly acknowledge to be blamelesse, and free from reproofe; but also graciously admire the same. And if any would be so impudent, as yet to rest vnsatisfied, although God had debased himselfe, to come to yeelde a reason, and capitulate with his seruant; yet this must stop his mouth: He liketh it, and therefore who dareth dislike it? But it is not so with our Prophet: for although in former times he wanted no faults, yet he is not still so refractarie, as stubburnly to stand out, but his curst hart at length commeth downe, and he yeeldeth as he should. For as if he had bene fully answered by this last demonstration, we finde not that he replyed: but he is as mute as a fish. Which may be a good instruction, to men the most peremptorie and setled in their opinions, that with the strength of their fancie or preiudicate conceite, they be not too straightly laced in their thoughts to other men. For where an ill mind toward other is entertained, by mistaking or wrong informing, or whispering tales of slanderers, if an answere may be heard, or reason compared with reason, furie may be quickly appeased.2. Sam. 19.24. cap. 16.1. When Miphiboseth was heard speake, the strength of Ziba his former slaunder was presently laid on ground. But if we will be so head-strong, that nothing can reclaime vsus, let vsus consider other folkes, and not onelyonly our selues, and griefe will soone be appeased. If Ionas had had the grace to thinke that it might be his case, as it was the case of the Niniuites, or that it might be the portion of Hierusalem Gods owne Citie, he might hauehave bene patient before. But being now as he was, when he looked vponupon the Lord, and saw that it more concerned him, for the b…azoning of his pitie, ouer all the coasts of the earth, and for the safe-garding of such a Citie, then it could concerne his fond and vnaduised fancie, he had no more to say. His silence sheweth his consent. Because he gaue no reply, it seemeth that he was satisfied. He endeth well who began ill, and better late then neuer. Thus albeit the entrance was rough, the close was very calme. Ionas is freed from his transgression: and the Niniuites from their punishment: God is mercifull in great plentie, and honored in his merciemercy.
14 And thus by the assistance of the Lord, at length I am come to the ende of this message, deliuered by the Prophet, wherein as occasion hath serued, I hauehave from time to time, in this place discharged my dutie, with faithfulnesse, and that measure of vtterance which I had. And although it hath bene long in comming, yet am I the more bound to giuegive praises to the Lord, who hath giuen strength, and a minde, and euerie way opportunitie, to finish this, be it whatsoeuer, without any great interruption. Whereunto if now I should adde any thing, it should be but to stirre vp our selues to a dutie; vsus I say, vponupon whom a like burthen lyeth, as did here vponupon Ionas. For although it be not so immediatly, as it came to him, yet we hauehave receiued a Commission, to be executed in Gods name. And we neede not seeke farre for Niniuie, either trauell much by land, or take a ship to find it; it is euerie where among vsus. Not the greatnesse of that Citie, but the greatnesse of sinne which cryeth to heauen for vengeance. Where may we not find matter, for the hammer of the Law, to beate downe strong iniquitie? Where may we not finde place, for the Tweete balme of the Gospell, to supple the wounded conscience? Here now if we will finde starting holes, to pull our hand from the worke, and to slip our selues from the businesse; if we will deceiue our owne hart, by fayning of excuses, and entertaining discouragements, which may slake the zeale, which is or ought to be within vsus, let vsus …eare lest Gods wrath attend vponupon vsus as it did vponupon flying Ionas: nay let vsus feare somewhat worse. Surely he who liueth in this pilgrimage, shall finde many great impediments, to waie him downe from his duetie; his owne defects and inabilities which do most displease himselfe, because he is most priuie to them: the Criticall curiositie of such as come to heare: their preiudicate opinions that men preach not for Christs glorie, but vponupon vaine ostentation, and because they louelove to be doing: the small returne and vnfruitfulnesse of the seede, which is scattered by them: the danger to displease: the vnwelcomenesse of so reuerend a message to the world: the scorning of many hypocrites: the small reward for great labours, and a thousand things best knowne to the particular minde of each man. But what are these, when we looke to the dignitie of our calling? to the burthen which we beare? to the charge that lieth vponupon vsus? to the account which we must make? to the pleasing and the recompence of him whose the worke is?
15 If these matters should hauehave stayed Gods seruants, how had the Apostles gone to spread the word at first? Or if you would except against that their example, because they were so furnished, with speciall gifts and graces, how should they who were our fathers, and begetters in the faith, men of qualitie like our selues, clothed with the same infirmities, hauehave aduentured vponupon the seruice? If some should not hauehave bene doing, and set light of the taunts of other, how should we euer hauehave had monuments and bookes of learning, to instruct our selues withall? Is it not farre better in the eyes of God and men, (since no man liueth vponupon earth, but subiect to the censures of other) to be blamed vniustly, for labouring to do somewhat after our mediocritie, then iustly to be taxed, because we will do nothing? If we must needs be reprooued, how much better is it to endure that for doing of our dutie, then for sitting still and doing nothing? I dare pronounce this, as first of all from out the Scripture, so secondly from some other matters which my selfe hauehave heard and seene, that at such time as we come to our death-bed, (when it were ten thousand follies to flatter our soules in vanitie, and sooth our selues with a lie) it is one of the hardest and heauiest burthens, to thinke that we hauehave neglected the ministerie of the Gospell: our owne harts cannot be satisfied, by exclaming against that ouersight. And on the other side, it is a ioy of all ioyes, inconceiueable and vnspeakeable, that our conscience shall giuegive witnesse, and that before the Lord, that we hauehave not refused to beare the heat of the day, to stand vp in the gap, but hauehave planted and watered duly: we hauehave passed on with cheerefulnesse, to the marke which is before vsus, and hauehave not liued as a by-word, or a burthen of the Church. This meditation alone, should be of more worth vntounto vsus, then all snares and intanglements, to with-draw vsus and plucke vsus backe. And before that we come to this, God be praised we neede not say, that we are left without comfort, but good things are prouided for vsus. But that should be the least respect, for not for gaine or ought else, should vertue and religion be loued, but for vertues sake. That virtutis amore, to louelove vertue for vertues sake, and religion for religion, is the right that we should ayme at. Let vsus shake off all incumberments, and if we hauehave a message in our mouthes, at one Niniue or another, let vsus do it, let vsus deliuer it. Let the punishment vponupon Ionas detracting his maisters businesse, be a spurre to all, who with iudgement and sobrietie are able, to remooue away that accusation, which I simply professe, is not most vniust vponupon this place; and the guilt whereof I pray God be not one day required of many of vsus.
16 If we will quicken the Spirite, and stirre vp the grace which is in vsus, God may giuegive vsus the same blessing, which he gaue here to his word, out of the mouth of his Prophet; that we shall not beate the ayre, nor spend our spirits in vaine, but although our selues be weake, yet we shall make others strong; and although we our selues be poore, yet we shall make others rich. We shall raze the forts of ignorance, and ouerturne the holds of sinne, we shall bring persons and places, as stubborne and as stoute as euer was mightie Niniue, to compunction and remorse, to fasting and lamentation. For the force of that word is great, which commeth from the most high maiestie of the Almightie: and especially when it is vttered with a zeale, which is mixed with sober discretion; and when Gods honour is principally shot at by the speaker, and his omnipotencie is throughly sollicited with frequent and holy prayer, to giuegive a blessing to the labour. And what a ioy is it, to be an instrument not contemptible, in sauing the soules of men; to hauehave had a peece of a finger, in completing that for which Christ Iesus came from heauen? Lord send vsus thy best direction, that we may make conscience of our calling, that nothing do abash vsus, or detaine vsus in the exercise of our vocation, but that with an vpright foote we may crosse the way of this pilgrimage, that so we may be admitted, to raigne with thy Sonne Christ Iesus, to whom with thee and the euerlasting Spirit, be glory and praise eternall.
Soli Deo honor.