Sermons on Jonah, Lecture 29
THE XXIX. LECTVRE.
The chiefe poynts. 3. It is to no purpose to murmure against God. 4 What Easterne wind was here sent. 6 Too much heate and prosperitie do hurt. 8. 11 The impatiencie of men in afflictions. 10 The manner & matter of Gods reproofe. 12 Of sinne groweth sinne. 13. Ionas would iustifie his fault. 14 The vsing of weake instruments glorifieth God the more. 15 Doctrine gathered from the fall of Ionas.
Ionah. 4.8.9.
And when the Sunne did arise, God prepared also a feruent East-wind, and the Sunne beat vponupon the head of Ionah, that he fainted, and wished in his heart to dye, and said, It is better for me to dye then to liue. And God said vntounto Ionah, Doest thou well to be angrie for the gourd? And he said, I do well to be angry vntounto the death.
AS by that which went before, in part may be seene, that the patience of the Prophet is once againe to be tried, so by that which now followeth, it most euidently appeareth. While he sate in expectation for Niniues destruction, much pained with the burthē of his distempered thoughts, God a little to appease him, whome each small thing perplexed, raiseth vp a certaine tree, or growing kind of creature, to shadow him and refresh him. Wherein when he had taken more contentment and delight, then a Prophet should hauehave done, or then a wise man would, the same hand which did send it, by a very abiect bodie, a worme, did ouerthrow it. We need not doubt, but he who was so proud of that trifle, would be much out of quiet, to be stripped of all his ioy, (for the more we louelove what we hauehave, the more we grieue to leaue it,) but the Lord goeth one step farther, and when he hath taken from him, that which so highly pleased him, he sendeth him the contrarie, another thing to displease him. The wind and Sun are set to warme him without, who was so hote within, that since he was prone to anger for the loosing of his shadow, he might see what it was to misse it, when there was now such vse and necessitie to enioy it. Ionas being like himselfe, very quickly apprehendeth this, & boyling in impatiencie, would be no lesse then dead, to be rid of this vexation. In his very heart he doth wish it, such a fierie heart was his heart, that his life were remooued from him. And his toung secondeth his mind, so that he feareth not to speake it out, that it were better for him to die then to liue. So because he had not his shadow, he would not hauehave his life.
2 God who had a double purpose, first to reprooue his impatiencie, and vntemperate kind of cariage, and secondly by his owne words to schoole him, that he should not be so hard-harted, and very cruell to Niniue, doth not let him wast himselfe in his choler, no not for a moment, but asketh of him mildly, if he did well to be angrie for such a greene growing couer: so giuing him to vnderstand by an insinuation, (if his iudgement had bene capable thereof) that he went much awry. But the other in his furie, will not be checked therewith, but commeth on him againe, I do well to be angry, that I do, euen to the death. You see he maketh no spare at God, but fondly hauing thought, he doth vtter it more foolishly; and he maketh no stay, but come what will come of it, out shall his passion go. Thus yet farther is offered matter of the Prophets weaknesse, who maketh no care to bind one sinne vponupon another, and in the same transgression of anger & impatiencie, to lay lode vponupon lode, which yet the Lord doth beare with, and turneth to our instruction. Which that we may the better fasten on to our edification, we may note in the former verse, Gods triall, and Ionahs patience: Gods trial which was little, and his patience which was none. In the latter verse, the Lords reproofe, and his entertainment of it: the one mild, which had great cause to be rough and seuere: the other frowning and boisterous, who if he had looked well to it, had great reason to bend and carie a lower saile. In all these the first thing offered, is the plaine direct narration of that which befell to Ionas.
Of the East-wind and the Sunne.
3 If we louelove our owne ease and quiet, we had need be very vigilant, that we striue not with God, nor shew our selues discontented with any thing that pleaseth him, since he hath such power ouer vsus, as to crosse vsus and curbe vsus, in as many sorts as he pleaseth. Because we are his creatures, and he is Lord of all, we lye open on eueryevery side to be beaten and striken by him, in taking away our liking, and sending vsus that which we loath, and doubling it and tripling it, as seemeth good to himselfe. When Dauid had lost that child of his,2. Sam. 12.1… which was conceiued in adulterie, he had gained much by the bargaine to hauehave fretted & grumbled at it; because it was immediatly in Gods hand, to let Absolon rise against him,Cap. 15.1. Cap. 16.22. Cap. 17.2. Cap. 16.5. Iob. 1.14. first to defloure his concubines, and then to seeke his life; and after to suffer Shimei to raile on him, and reuile him. When Iob had the newes first brought vntounto him, that his oxen and his asses were seazed on by the Sabees, his case had bene much amended, to hauehave grudged and grieued at it: whereas his Camels and his sheepe, yea his very children were vnderunder the same hazard, yea his flesh eueryevery houre lay subiect to be striken with blaines and sores. This messenger sent to the Niniuites, who thought to hauehave found his harbour in the morning, as greene for him as he left it in the euening, had bene wel helped vp, to mutter that all was dry and withered, when he was within ones fingers, who (to teach him that no sorrowes do vse to go alone, but one waiteth on another, when he is disposed so to send them) could bring a second cause of vexation on his head, which immediatly he doth. For when the Sunne did arise, whose appearance is most pleasing, for dispelling of the darknesse, and bringing light to the world, and therefore by all creatures is naturally desired, God accompanied that Planet, with such a more then common heate, that this weake man could not beare it. He stirred vp an Easterne wind, which had in it such a qualitie, that it made the heate of the Sunne the strō ger, and lesse to be endured by him.
4 I do not find that the Expositors speake so fully to the matter of this wind, as me seemeth this text doth wish, but looke what I find any where fitly spoken, I shall deliuer that to you. Commonly the Easterne wind is a strong & ruffling wind. As in Exodus,Exod. 14.21. when the red sea was miraculously to be made to part it selfe in sunder, to giuegive passage to the Israelites, God caused a strong East wind to blow vponupon it all the night, & that made the sea to become dry land. In the eight & fortieth Psalm, God is said to breake the ships,Psal. 48.7. and it is with the Easterne wind, which intendeth it to be boisteous and blustering. In the Prophecie of Esay,Isay. 27.8. when God speaketh of such afflictiōs as he wold in some measure lay vponupon his people and Church, he saith, that he will keepe that measure, when he bloweth with his rough wind, in the day of his East wind, which importeth a very great storme. This made some thinke that the wind which was sent here, was a vehement and great East wind, and so they do translate it. And none herein are more forward then the Rabbines of the Iewes, being the more encouraged thereto, because the adiunct here vsed, doth come of the radix foreign, which signifying surdum esse, or surdum se facere, to be deafe or thicke of hearing, maketh them render it by this speech, vehemens Eurus, that is, such a one as while it bloweth, men are made deafe, because they can heare little or nothing. But see whether this imply not a very flat contrarietie. For whereas the Sunne with a maruellous parching heate, did beate vponupon him, (which matter is euident in the text) if so great a wind had bene added therunto, it had brought all to a temper, which might tollerably be borne. For what the Sunne had warmed, the great breathing had cooled; and what the wind had hurt him, by the too cold blowing on him, had bene helped by the Sunne heating, and so of the two extremes had bene made a mediocritie, which needed not to hauehave offended this patient so impatient. Then we must looke farther yet, and find some other meaning. The word in the originall will best vnfold it to vsus; for foreign before mentioned, doth signifie silere or tacere, to be silent, as well as to be deafe. So the East wind which was here sent, was a silent and calme East wind: which Iunius and Tremelius did very well obserue, when they put it Eurum silentem, Iunius in Ion. 4.a calme or quiet East wind, and noted thereupon, that that word was put to distinguish it from the violent & bigge East-wind spoken of in other places. This was then so small a wind, as that it violently did not pierce through the aire, to trouble and coole it, but rather ioyned with the Sunne to warm it. And this hath the true analogie, and reference to that meaning which is aimed at in this place.
5 Saint Hierome helpeth vsus well here,Hieron. in Ion. 4. who in the words of my text, hath vento calido & vrenti, a hoate and burning wind, and in some other Scriptures doth interprete the words vsed here foreign, by ventus vrens, a burning wind, for an East wind, as if the name of the East wind in Hebrew came of burning. So he doth in the nineteenth of Ezechiel,Ezech. 19.12 Ose. 13.15. and so in the thirteenth of Osee, in which places other men onelyonly put it an Easterne wind. Now that the wind hath some force of an extraordinarie heate, may be gathered from such blastings, as are spoken of in the Bible:Agg. 2.18. as when it is said, I hauehave stricken you with blastings, meaning their corne, or the blossomes of their fruites vponupon the trees; which if it be not sufficiently declared, by the experience of husbandmen, who (if I be not deceiued) do call it a red wind among vsus,Genes. 41.6. yet let the dreame of Pharao confirme the one and the other; that the wind doth blast, and especially the East wind of all winds. For the seuen thinne eares of corne, which are there mentioned, are said to be burned or blasted, & that with the Easterne wind, as supposing that in those East parts, neare Egypt or Palestina, that wind is much accustomed to it. Then that which parcheth the corne and maketh it satty, that which scaldeth the blossomes by a still warme exhalation, being now vsed of purpose (by him who ruleth all things) to make the aire to be sultrie, might well double the heate vponupon Ionas.Luc. 12.55. Franc. Vales. de sacra Philos. cap. 86. Our Sauiour hath a saying, When you see the South wind blow, you say it will be hote, and it commeth so to passe. Franciscus Valesius taking on him to yeeld a reason out of nature, wherefore it shold be so, assigneth this as the cause, that the Southwind bloweth from that coast, wherein there is store of fire. I doubt not but he meaneth by fire, heate of the Sunne, which is warmest in the South-point. The Sun-beames and the blowing, cō ming both from the selfe same place, make each other the hoter. This reason for the South-wind might increase the heate of the East-wind, vponupon the head of the Prophet: for it is said in the text, that it was at the Sunne rising, (which we know to be about the East) that the wind blew warme vpō him. By all which we may find it euident, that a faintie sultrie blowing, which might open the pores apace, and prouoke sweate in great plentie, might without any kind of miracle, effect what is here spoken. Especially when the Sun, as the fountaine of all heate, was ioyned thereunto,Psal. 121.6. who as Dauid describeth, doth vse to burne by day; for smiting is there burning: and concerning which, the spouse in the Canticles can say of her selfe,Cantic. 1.5. I am blacke, for the Sunne hath looked vponupon me.
6 Thus literally we hauehave the true sence of the storie: wherin it is added farther, that the heate which came by this meanes, beating vponupon his head, made him no lesse then faint, which befalleth sometimes to trauellers, or men bathing too long when the vapour ouer-quelleth thē. There is nothing more naturall to our life then heate; for life consisteth in heate & moisture; & heat moderatly tempered, is desired by mā & beast; & the very earth doth more flourish by the warmth of the Sunne vponupon it. But heate more then conuenient to the bodie which receiueth it, doth more hurt and destroy, then cherish and preserue. In this fitly resembling the prosperitie of the world, which so long as it is so moderate, as that mens minds can weild it, it incourageth vntounto good, and stayeth from many fals, which necessitie would enforce: but when it is heaped vponupon vsus with such a waight as is beyond our supportation, we sinke vnderunder the burthen of plenty and abundance. The wise man saw this well, when he made request to God,Prou. 30.8. GiueGive me neither riches nor pouertie, but feede me with conuenient food: lest I be full and deny thee, and say, who is the Lord? or lest I be poore and steale, and take Gods name in vaine. Then it is ordinarie, that as too much heate doth faint vsus, so too much wealth doth choke vsus; while the Lord doth not giuegive to eueryevery man the mind of Iob, or of Abraham, or of Salomon while he stoode vpright, that is, with thankfulnesse and tē perance, to dispose of great things well. Oftentimes great wealth giueth great spirits, and so puffeth the possessours vp to pride, maketh men despise their maker, and contemne their brethren: it bringeth also much idlenesse, and so inflameth the lust, and maketh a God of the belly: it bringeth great store of care, and worldly perturbations, and so doth choake the seede of the word.Esth. 3.1. What brought Haman to the height of his arrogancie and folly, but the plentie which he had? What brought him in the Gospell to yeeld his soule to securitie,Luc. 12.16. Lactan. Diu. Instit. lib. 2.1. Hier. in Ier. cap. 32. Horat. lib. 1. Epist. 18. Eutrapelus cuicunque nocere voleba…, Donabat v… stes, &c. but that his ground brought foorth much fruite? Of prosperitie saith Lactantius, cometh luxurie, of luxurie grow all vices, yea impietie against God. So Hierome writing on the Prophet Ieremie: Plentie breedeth securitie, and securitie, neglect, and neglect breedeth contempt. The heathen Poet Horace alludeth to this, by naming his Eutrapelus, who when he meant to do hurt to any, would giuegive him gay clothes, for together with them, he knew that he would alter his counsels, and his hopes from the better to the worse, as there he doth exemplifie. I would that this were not true in very many other men, that as their state encreaseth, so doth encrease their sinne.
7 This hath made some dispute, I say not that a competent measure, but penurie and necessitie, and aduersitie, and the crosse, are rather preseruers of pietie and dutie, then plentie and prosperitie:Plutarch. de praeceptis cōjugalibus. illustrating their intent, by that Parable in Plutarke so well knowne to eueryevery man, of the Sunne and the wind, who were at strife whether of them two should sooner put a man beside the cloke which he had vponupon him. While the wind blew, he held it the harder, but the Sunne with the strength of his beames made him throw it from him. Prosperitie maketh many lay aside that cleane vesture of puritie and innocencie, which they buckled hard to them, while they were duly exercised in carying the crosse. Peraduenture this point hath too often bene verified in the Church.Euseb. Eccl. Hist. lib. 8.1. They who in the auncient persecutions loued one another, fell to discord and dissentions, and shameful stirres each with other, when the Emperours once grew to be Christians, & peace shined in the world. Hath it not bene too true, that some who in the time of bloudie persecutors hauehave liued admired liues, in exile beyond the seas, yet hauehave scant retained their first louelove, and kept their auncient zeale, but hauehave thought that to be fence enough, to shield off some not commendable actions, that they might say, that the time was, when for Christs sake they left their countrey. How fitly may men in such a like case be compared to the ice which hangeth downe from the house in frosty weather, which is able to endure the sharpe blast of the Northrē wind, but when the Sunne once breaketh foorth, it melteth and falleth away. Againe, were there neuer such, who when in this place they were maisters but of small things, & the greatest part of their maintenance, so depended vponupon Gods prouidence, that in the beginning of the yeare, they could not make account to reape one halfe of that, which would satisfie, and yet God sent it in vntounto them, were then studious and diligent, and laborious in their calling; but afterward when they came to more eminent and noted preferments in the Church and common-wealth, hauehave bene dumbe as the fish, and go the Church as it will go, neither toung nor pen shall once mooue to ruinate the forts of Antichrist, or to build one foot for Christ. Shall I say that they hauehave left the net, because they hauehave that for which they fished? Or shall I rather liken them to the Adamant stone, (although peraduenture you will say that that is too seuere) whome no cold nor hammer can dissolue,Solin. cap. 65 & yet as Solinus writeth a warm thing maketh it yeeld and flye in peeces. But that is the bloud of a goate; and these men touch not bloud. I could wish that bloud did not touch them, and that the bloud of better things then goates. Their idlenesse in aboundance, and aboundance in their idlenesse, is stained with the bloud of the sheepe of Gods pasture, who perish for want of foode. How much better had it bene for these persons to hauehave liued still priuate men, & to hauehave pleased God, by consecrating their little to Christ Iesus, which doubtlesse they would hauehave done, if they had risen no higher, thē to hauehave so much, as by their vsage of it, extinguisheth both the fire and sparkes of deuotion? Shall God the more he sendeth vsus, be the lesse honoured for it? Shall we in our small wealth pay him much, and flie off from him in the greater? It was a fault both noted and condemned in the Carthaginians, that whereas they were sprung from Tyrus,Diod. Sicul. lib 20. and vsed yearely to send the tenth or tith of their incomes to Hercules the peculiar God of the Tyrians, which custome they obserued while their commodities were small, they neglected afterward (when they grew to be maisters and possessours of greater matters) to send at all, and so by little and little came to contemne that Hercules. In the seruice of the true God, let this neuer be said of Christians, of learned men and Ministers, that they so forget themselues. Whē we thinke that we are at the highest, let vsus not then indeede be lowest: most knowledge and best place may do the Lord best seruice. But no man while he is on earth, is at the highest of his desires: there remaineth yet one steppe to heauen, before the obtaining of which, if any settle his thoughts, it is no better then in the depth of folly. My conclusion of this point is, that we should take heede of prosperitie, as a most entising thing: it was too much heate that brought Ionas to his last enormous crime. Let vsus know who it is that sendeth all, and let vsus still be thankfull vntounto him: let vsus know that worldy felicitie must be reckened for, in the day of great account: in the height thereof, let vsus remember to be humble: let vsus thinke that it may soone end, and be tumbled vp-side downe.Gregor. Nazien. Orat. 8. That which Gregory Nazianzene reporteth of himselfe, can neuer sufficiently be commended; for his custome was, that when any matter fell prosperously out vntounto him, (to the end that he might make his mind modest and lowly as it ought to be) he would reade ouer Ieremies Lamentations, a fit booke for such a purpose. A wise course and a godly, and most worthie of such a man. And this be spoken of that triall, which here was laid on the Prophet.
He fainted and wished in his heart to dye.
8 When the heate had plyed him in this sort, that both Sunne and wind ioyntly warmed him, as if they meant to melt him, he kindleth as fast within as euer he did without. In the naturall course of things, looke where the aire without is coldest, there the inward parts are warmest, which maketh men in the Northerne countries eate with better stomackes: but where the aire is hotest, there the heate within is diminished, as appeareth by the Southerne people, and our selues in the height of Sommer. Thus it vseth to be in nature. But Ionas in his action passeth nature and grace too. For as if all his heate without, had gathered from the exteriour circumference of his bodie, to the center of his heart, so he chafeth and he rageth, and he thinketh it, and he speaketh it, that he willingly would be dead. Some think that which they in wisedome forbeare to speake: some speake that in furie, which themselues scant thinke. But this man is no dissembler, he thinketh it with his heart, and he vttereth it with his toung.Franciscus. Guicciard. Hist. lib. 6. Caesar Borgia and his father Pope Alexander the sixth had a Prouerbe fastened on them by the Italians of that time, that the one of them neuer thought as he spake, and the other neuer spake as he thought. But it is plaine that Ionas was of another mettall. His mind and mouth went together; and both were most vnaduised; for needes he will be dead. Some thinke that his vexing anger was, because he saw what the Lord intended in all this matter, that is, to spare the Niniuites, whose destruction in truth might more iustly be displeasing to him, then that of the tree to Ionas. I deny not but the same reason stirred him vp to his former anger mentioned in the first & fourth verse of this chapter;Ion. 4.1.4. but here the cause of vexing was apparantly for the gourd, for so God speaketh in the ninth verse. He had set his heart too much vponupon it, doating on that which pleased him, and had not by meditating of patience, and prayer to God to send it him, composed himselfe to endure the smallest crosse, were it but to come from Sunne or wind, and therefore he was so troubled. How readie is all mankind to take at the Lords hands, whatsoeuer he will send beneficiall to them, but let him diminish but a little, and profer the rod in steed of it, and all flyeth out of ioynt.Iob. 1.21. Few in miserie say with Iob, The Lord gaue, and the Lord hath taken, blessed be the name of the Lord. This made Bernard complaine,Bernard. Ser. 6. in vigilia Natalis Domini. that many acknowledge Iesus, but do not acknowledge Christ, (so he descanteth on these names) they louelove him as a Sauiour, and while he heapeth good things on thē, but they endure him not annointing them with medicines and afflictions. Perhaps they can speake of patience, and suffering all occurrents, with fortitude and constancie, and setled resolution, but when it commeth to the triall,Dion. hist. 38 (as Tully sometimes said of himselfe, to his friend Philiscus) It is one thing to say it, another thing to suffer it. But a champion is not knowne, till he hauehave one to assaile him. It is the tempest which trieth the ship. Strength appeareth not but by a burthen. In Saint Iohns Reuelation, whē captiuitie and the sword had bene mentioned close before,Apoc. 13 it followeth, Here is the patience and the faith of Saints. It is but peeuish hypocrisie, to make shew to louelove the best vertues, but to flye from all things that make triall of them. Concerning men who vse that fashion,Gregor. Moral. lib. 7. Saint Gregorie doth speake thus: Humble saith he, they will be, but without any despising from other: they will be content with their owne, but so that they must want nothing: they willingly will be chast, but without…pulling downe the bodie: so they will be patient gladly, but without any to reproch them. But this is not it, the performance whereof is looked for at the hands of a Christian man: there goeth somewhat else to the reckening.
9 Although Satan were much mistaken in the person of Iob, yet it seemeth that he shrewdly gessed at the maners of mē, when he said that Iob did not serue God for nought,Iob. 1.10. Thou hast made a hedge about him, and blessed the workes of his hands: but now stretch out thy hand against him, and he will curse thee to thy face. But it is an iniquitie of iniquities, that when we hauehave receiued good things, we will bind God to maintaine and perpetuate them vponupon vsus; else we will be out of all quiet, and readie to renounce him. If we could once learne that lesson, to vse things of this world, as though we vsed them not, to runne and licke,Plin. lib. 8.40 and licke and runne, as the dogges in Nilus do; to know in what sort we hold all which we hauehave, life, and lands, and goods, and children, and necessities, and delights, but as tenants at will, we would represse in our selues all turbulent affections, which arise for transitorie matters, resoluing that howsoeuer they please our distempered humours, yet they are nothing but motions of refractarie flesh, which striueth against the spirit, and is heauie to the soule. And then we should know, that we may vse temporall things while we hauehave them, but not vexe or murmure, or grumble for them when we lose them. But to wish our selues dead, that if there were in vsus any goodnesse, which might aduance Gods glorie, that might cleane be extinguished; and to wish our selues off from this earth, before we be prepared to come before such a Iudge as he is, who is knowne to be of pure eyes,Hab. 1.23. and to iudge of all things vprightly; is both folly & impietie. Let Ionas in this case, be an example of infirmitie to be auoided in other men, who because he had not some accident, would needes part with the substance: who because he had lost that shadow, which he he neither had, nor needed in all his life, before those last foure and twentie houres, would needes depart with his life. That which was of all humane things the most precious, should be lost for that which is of small moment. Yet there be some in our time, who treade the steps of the Prophet, nay do go a great way beyond him, (for what he said they performe) most damnably working their destruction, for vaine trifles in comparison of that soule, which the Lord suffereth to breath within them. But I hauehave handled that question twise before in this Prophecie, and therefore I leaue this whole matter, and come to the second verse.
Doest thou well to be angrie for the gourd?
10 Here the maner of Gods reproofe might yeeld good matter to vsus, to note in what mild sort he doth it: that whereas it had bene fitter that Ionas should hauehave bene meeke, and the Lord should hauehave bene mooued, Ionas is the stirring partie, and God himselfe doth speake calmely. But I hauehave touched this before in this present Chapter,In vers. 4. and what we should learne from it. Againe it might be noted, that he speaketh not here simply, thou doest ill to be angrie, but by an interrogation, which as in Rhetorike we are taught, doth vrge and pierce the deeper. And therefore euen in the Scripture, for more vehemēcie sake, things are propounded by questions. But to leaue all this concerning the manner, the matter is it which I do point at, wherein God doth as much as demaund thus; Sonne of man art thou wise, or art thou obedient, to rage thus for the gourd? See what thy wisedome is, thou ragest at the death of this greene thing, and why doest thou aske for thine owne death? Thou canst not endure the spilling of that which is as nothing, and yet thou wilt preasse earnestly to the killing of thy selfe, a creature farre more excellent. And is there not great reason, why thou shouldst be thus offended? to chafe and brawle with thy maker? It is on the one side for a gourd, and on the other for a sweate, procured by the wind and Sunne. Are not these great spurrings and prouocations to anger, a blast of wind and a shadow; because thou hast too much of the one, and too little of the other. I did looke that thou shouldest suffer farre greater things for my sake; not the shadow onelyonly of thy head to be taken from thee, but thy head it selfe by the sword; not the heate of the Sunne alone, but of the fire to burne thee as a martyr if I would. I see that thou wouldest shrinke at great things, as at torture or cruell torment, when thou sinkest so at a little. But where is thy obedience, that as yet thou hast not learned to subscribe to all my pleasure? Thus might God iustly reprooue him, & by his words illustrate the malignitie of his humour, if we onelyonly will vnderstand it, that now he meant the gourd. But if we will conceiue it, that he blameth him for all his anger, and not alone for the gourd, but because Niniue should be spared, then Ionas lyeth more open to him; for that he who had bene fauoured, should not grieue that other men should find the selfe same merciemercy. He sinning had bene deliuered from drowning and the whale, therefore he did ill to vexe,Mat. 18.24. that others also sinning should liue. When one seruant hath found fauour, peraduenture for a hundred talents, he should not grudge if another his fellow seruant do find the selfe same measure. But I will not extend this doctrine so farre as to this point, because the text euidently deliuereth it, that the reproofe of him was for his anger about the gourd.
11 We may make this vse thereof, that if it were such a fault, fit to be blamed by Gods owne mouth, to be so much disquieted for a matter of so small consequence, I will not say farre from Gods kingdome, but from the life and being of a man, see whether we may not iustly be taxed by the selfe same Lord, for fretting and such distemper in things of like importance. If an office or small preferment, which is a thing of more burthen then recompence any way, be desired or intended by vsus, and we faile in our hope, how do we grow male-contented with our Colleges and studies, with our calling and vocation? who would liue to be thus disgraced? This ariseth from some root of preposterous emulation, or auarice, or ambition, or such a plant as by right should not hauehave place in the heart. But because we hauehave not more, shall we loath that which we hauehave? How worthily may the Lord take from vsus that which we do enioy, when we will so prescribe vntounto him? But because we hauehave too much learned to embrace these worldy things, although they be but shrubs and shadowes, therefore we so take the losse of them, and vse worse meanes to gaine them, euen dissembling and deceiuing, and lying, and forswearing, (such parts as become not Christians.) May not God now say to vsus, as here he saith to Ionas: Do you well thus to be mooued, for the gaining or the loosing of matters of so small moment? May it not be much suspected, that in the day of great triall, when temptations shall grow strong, you will slippe your necke from the yoke, or sinke vnderunder your burthens, when such petty points ouerthrow you? Would you with the Apostles leaue all, or be offered vp with Saint Paule?Marc. 10 28. 2. Tim. 4.6. How would you breake faith or honestie, if it were for a kingdome, since you do thus for a moale-hill? how would hundreds or thousands leade you, when thus you do transgresse for a few peeces of siluer? I wish that this were laid to the heart of all of vsus in this place, that with consciences content, and resting vponupon Gods prouidence, we might chearefully go forward, with that which is assigned to vsus for our share or lot, to the honour of the Lord, the Church, and Vniuersitie. In a wife religious man, nature is content with a little, and if we could defalke and pluck that away from our mind, which otherwise may not be had, there be few but hauehave enough, vntill God do send more. And by reason of the want of this mind in vsus, it falleth out oftentimes, that they hauehave least contentment, who seeme to enioy the most. But beware of comming to that passe of murmuring, and of fretting, when we hauehave not what we would. If we needs will follow the Prophet, let vsus follow him otherwise, then in that, for the which so iustly he is in this place rebuked.
12 But himselfe still like himselfe meaneth not thus to giuegive ouer, but he commeth on with an answere. Doest thou well to be angrie? Yea that I do saith he, to be angrie to the death. Was there euer man vnderunder heauen so testie and so peeuish, to chop thus with his maker? And still the further he goeth, the more to be out of square? Yet his moderation was farre greater in the fourth verse,Ion. 4.4. where being asked the same question, he tooke it for a checke, and answered all with silence, not replying a word againe. But here as if he had meant, to vie who should speake last, he will breake if he hold his toung, and therefore answere he must, though with such extreme peruersenesse, as neuer man did the like. If we may gesse by his words, all the gesture of his bodie was sutable thereunto, his teeth set, his eyes glowing, his countenance very red: but his words are plaine, that he did well to be angrie to the death. How do we fall without measure, if Gods grace preuenting and following vsus,Gratia praeueniens & s…bsequem. be not ouer vsus, and leade vsus all the way, when such a choise man as Ionas, who was singled out for a Prophet, shall be thus ouertaken? We had need pray for assistance, and diligently take heed, that in all our deeds we yeeld not Sathan the least footing; for if once we let him land, and giuegive a consent vntounto him to abide with vsus, although it be but in a corner,2. Sam. 11.2.8.13.1…. he will certainly hauehave more. When Dauid by the doore or window of his eye, had let it into his heart, that Bethsabe must be fancied, it worketh him on to adulterie; then to cousening of Vrias; after that to make him drunke, and las… of all to slay him. Ionas is first content to desire the death of the Niniuites: then he is angrie to thinke that it should be otherwise: afterward he who had no louelove to a citie of that quantitie, yet is in louelove with a tree, and more setteth his heart vponupon it, then a mā should on any creature: then he grieueth because he had lost it, and being rebuked for it, he chideth hand-smooth with God. So one sinne breedeth another, whereas obedience at the first had marred all that rancke. Let vsus all take heede of too much delighting in any earthly thing, in husband, or wife, or children, o… any matter of like nature, because sinne which groweth fro… the losse of these, will spreade it selfe farre; as first to grieue … Gentiles,….Thes. 4 13 and heathens who hauehave no hope; then impatiently … murmure against the diuine dispensation, and that is suted with like effects. Perhaps chaunging of religion, as if when the God of the mountaines being coldly serued,1. Reg 20 23 would not helpe and saue from such perplexities, they would to the God of the valleis: peraduenture refusing to come to church, as if they had bin holy too long: yea perhaps fasting or soli…a…inesse, till that the vnderstanding and memorie being …razed almost past recouery, giuegive such an entrance to Sathan, that there is little power of nature, or faith, or grace left, to resist fearefull temptations, or to take comfort or counsell. The enemie of our soules so windeth in by degrees, that he is hardly expelled, if at first wee yeeld vntounto him, to giuegive him place but a little. I do well to be angrie vntounto the death.
13 What would he hauehave done to men, who dealeth thus with God? or how brauely wold he hauehave spoken, if he had done some good deed, who in so foule a matter, (his iudgement is so depraued by selfe-louelove, and selfe-opinion) both excuseth and commendeth that, which was in truth so outragious? Dauid was very far gone;2. Sam. 12.13 but being once touched by Nathā, he stādeth not on his owne iustification, but out he cryeth, Peccaui, I hauehave sinned against the Lord. Genes. 4.13.Yea Cain when he was conuicted of murthering his brother, tooke knowledge that he deserued much ill. And concerning Iudas himselfe, indeede I find that the Cainites (who were a kind of heretikes,Epiphan. haeres. 38. as Epiphanius writeth) did commend him, that since he saw that Sathans force was to be diminished by the death of Christ, he made all the meanes which he could to hasten him to his death: but I do not find, that Iudas for his owne part did so thinke of it, but confessed that he had sinned,Matth. 27.4. in betraying innocent bloud. But our man, for want of good neighbours, standeth in his owne commendations, (for it is more then an Apologie) I do well to be angrie, yea if I should do more, it were so much the better, euen to be angrie to the death. How farre is he out of temper? he who should hauehave bene a light to other, is in darknesse and desperatnesse: he who should hauehave bene mild to men, is now cocking with God: he who should be renoumed for patience, is impatient in the highest degree: he whom much should not mooue, is vp-side downe with a little: the Preacher worse then the people, the Prophet more to seeke then any priuate man. Paule writing to the Ephesians,Ephes. 2.20. saith that they were built vponupon the foundation of the Prophets and the Apostles, Iesus Christ being the chiefe corner stone. If our Prophet had bene taken now, he had bene full vnfit to hauehave bene in this foundation, yea in any part of Gods building: for those who are therein, must be wrought and squared stones. But God knoweth he was not neare that:Gregor. Homil. 21 in Ezechielem. for as Gregorie doth remember vsus; Whosoeuer in prosperitie is not puffed vp too high: whosoeuer in aduersitie is not cast downe too low: whosoeuer by perswasion is not drawne to euill: whosoeuer by dispraise is not kept backe from good, he is a squared stone. Then was Ionas out of square, who being proud of his gourd, a matter farre from prosperitie, and vexed with the losing of it, and the heate beating vponupon his head, loued what he had too dearely, and lost what he left too grudgingly.
14 But we doubt not but he recouered this, and grew to grace againe: for the Spirit of the Lord was not ext…nguished in him, although now the fire thereof seemed to be raked vp vnderunder the ashes: now the sappe of his election seemed to lye hid within the roote, and not to flourish aboue the ground: but although his heart did seeme frozen, yet afterward it thaweth againe. For as Saint Austen speaketh,Aug. Serm. 88. de tempore. as when the water congealeth with too much cold, and when the Sunne commeth on it, it resolueth againe, and the same Sunne againe departing, it beginneth againe to be hard, so with the frost of sinne the louelove of many doth waxe cold, (he might hauehave said so of their obedience) and they are hardened like the ice, but when the heate of the Lords merciemercy commeth againe on them, they are resolued and relent. So doubtlesse it was with Ionas, else he had neuer bene reckened among the Lords holy Prophets, from the which, as we see, his grieuous fall did not seclude him. But in the meane while, here is a maruell neuer sufficiently wondered at, that God who hath the choise of all things in the world, will vse such brittle meanes, to the ministerie of his word, and building of his kingdome, shall I say heardmen with Amos,Amos. 7.14. Matth 4.18. 1. Sam. 17.34 Mat. 9.9. Act 9.1. Exod. 32.2. Num. 11.11. Ier. 15.10. or fishermen with Andrew, or shepheards as was Dauid, or customers as was Mathew, some vnlearned, all of base calling, nay men nore-able for their weaknesse, and reprochable for their folly: not onelyonly Paule before his calling, but Moses and Aaron who in their calling were oftentimes much to blame, Ieremie who raged bitterly, and Ionas who was made of fretting and impatiencie. This sheweth how great God himselfe is, omnipotent, and Almightie, who by weake confoundeth the strong, by foolish confuteth the wise, by base conuinceth the noble, by men vnderunder exception, doth things beyond exception, and all because his name therein may be the more glorified.
Exod. 10.13. … Iud ….31. cap. 1….15.15 It was his greater praise, that by grashoppers and flies, he could make Pharao crouch; by hornets driue out Kings; make Samgar with an Oxe-goade destroy sixe hundred Philistines; and Samson a thousand of them, with the iaw-bone of an Asse. What could more sound out his honour, then the ouerturning of Hierico,Ios. 6.4. Iu. ii…. 7.20. 1. Sam. 17.49 with trumpets made of rammes hornes? and the victorie of Gedeon vponupon the Madianites, or the slaying of Goliah with a sling and a stone? It had bene lesse fame to hauehave brought great things about, with great and mightie meanes. In like sort it demonstrateth his powerfull abilitie, that he can so dispose of his creatures, as that a Cocke should fright a Lion, a mouse trouble an Elephant,Solin. cap. 38 an Ichneumon a little serpent, destroy a huge and bigge Crocodile. Euen so in the course of the Gospell, it declared Gods owne finger, when fishers conuerted Oratours, and poore men perswaded Kings. And so it singeth out his saluation, that sinners should bring home sinners, and faultie persons, men blame-worthie. As it was answered to Paule complaining of his weaknesse,2. Cor. 12.9. My grace is sufficient for thee, for my power is made perfect by weaknesse: so where the grace and strength of God, do accompanie the toungs of sinners, in proclaiming forth his word, they shall preuaile and prosper, albeit not for the commers cause, yet for the senders sake. Though it be but an earthen vessell, which containeth that which is brought, yet because there is treasure in it, some there be which shall receiue it. This is no protection for sinne, for all faults are worthie blame, but especially in the Minister, in whome all things are conspicuous, like spots in the fairest garment. If the eye be darke, what shall see? if the guide be blind, who shall leade? if he who should shine for puritie, be impure beyond other men, who shall profite by good example?Matth. 5.14. You are a citie set on an hill. Yet this is a iust defence against our runagates, & Seminarie priests of Rome, who take occasion by reason of some slippes in our Cleargie, & defects in our ministerie (which yet may easily be demonstrated to be greater at this time in their Papacie; and in the highest of their Hierarchie, their owne stories resound them to hauehave bene exceeding filthie) to vnderunder-mine any good opinion of our religion in the simple: But this is practised most of all to the ignorant, and to silly women,2. Tim. 3.6▪ into whose houses they creepe, and leade them captiue being laden with sinnes, and led with diuerse lustes. In like sort, it is an answere to Atheists, and hypocrites liuing among vsus: who to couer their oppression, their auarice and extortion, pretend it to be no fault, to detaine and hold away any thing from men so culpable; by that meanes requiring, that their brethren the Preachers of the word, should be no lesse thē Saints, when they themselues who require it, are most farre off from all sanctified and good things. God hath made his Pastours and Ministers of like mould with other men: he expecteth it not, neither can it be that they should liue here like Angels: for this is the way,Via nō patriae. and not the countrie: yet by his Spirit he keepeth his seruants, from delighting and persisting in grosse sinnes, and he couereth their errours, and imputeth them not vntounto them. But he pinneth not the veritie of his doctrine vponupon men. As Moses chaire was Moses chaire,Matth. 23.2. when the Pharisees did sit in: as Christs faith was the assured faith, although the traitour Iudas might preach it: and the Prophecie was Gods message, when weake Ionas did carie it, so the Gospell is the Gospell, when ignorant men, and young men, and sinfull men do deliuer it. Blessed be the God of our hope, who will not hauehave vsus depend on flesh, or bloud, or man, but on his assured truth, and his ouer-ruling Spirit. God guide vsus so by his grace, that by the good we may learne good, and by the euill to flye from euill, that so we may be fit members of that body, whereof his Sonne is the true and liuing head, to both whom and to the holy Ghost, the Trinitie in Vnitie, be honour for euermore.