A Collection of Sermons Upon Jonah, Exegesis

A Collection of Sermons Upon Jonah · Exegesis

p. 1NOTES UPON JONAH:

Chap. 1. ver. 1. The word of the Lord came alſo unto Jonah the ſon of Amittai, ſaying.

SOme thing muſt be premiſed of the Name, Parentage, Time and Place of this Prophet: His name (JONAH) ſignifying a Dove in Hebrew, but he anſwered his Name rather in flying ſo faſt away, than in want of gall, wherewith he abounded.

p. 2Parentage: ſon of Amittai. Men are differenced in the Bible, 1. by their Fathers: as Benaiah ſon of Jehoida. 2. Mothers: as Joab ſon of Zerviah. 3. Huſbands: as Mary the wife of Cleophas. 4. Brothers: as Judas the brother of James. 5. Sons: as Simon of Cyrene the father of Alexander and Rufus. But that this Prophet was ſon to the widow of Sarepta, I believe no more, than that Dinah, Jacob's daughter was wife to Job. Or that Ruth was daughter to Eglon King of Moab: both which are as fondly fabled by Jewes, as juſtly rejected by Chriſtians.

As for the Time and Place of this Prophet when and where he lived, though here omitted, is ſupplied, 2 Kings 14. 25. He was of Gath Hepher, a City of the Tribe of Zebulon, and lived in the time of Ioaſh King of Iſrael.

The word of the Lord came.] All Prophets and Preachers ought to have their Patent and Commiſſion from God. How can they Preach except they be ſent? Rom. 10. 15. That is, how can they Preach lawfully and profitably, though de facto they p. 3preach to their own great harm and others little good. But as long as there is currant coyne, there will be counterfeit. Ieroboam's Prieſts under the Law, and Sheva's Sons in the Goſpel, and at this day ſome who leap from the Loom to the Pulpit. I muſt confeſſe, an Aſſes head was good food in a famine; courſe meat is dainty when no better can be had. But now (thanks be to God) great is the company of Preachers, able and learned, and for ought I ſee, the Univerſities afford more Vine-dreſſers, than the Countrey can yeeld them Vineyards. No neceſſity therefore, that ſuch blinde Guides ſhould be admitted.

Verſe 2. Ariſe and goe to Niniveh that great City, and cry againſt it: for their wickedneſſe is come up before me.

The words contain Ionah's Commiſſion. The place whither he was ſent. What he ſhould doe there.

p. 4The Commiſſion, Ariſe. As if he had ſaid, Thou haſt long preached in Iſrael to little purpoſe: Great the pains, Small the profit of thy Miniſtery. I will therefore tranſplant thy preaching, to ſee if it will bring more fruit in another ſoyle. It is a ſigne of a ruine of a Church, when their Paſtors are called from their Flocks to go to Forraigners. As Ionah, who was here made Non-reſident againſt his will. When the eye-ſtrings are broken, the heartſtrings hold out not long after. The Prophets are called Seers, their departure preſageth, that their Pariſhes ſoon after will dye and decay. For ſure the Children of Iſrael proſpered not long after, that Ionah a ſtarre of the firſt bigneſſe was falne from that firmament to ariſe into the horizon of Nineveh.

Goe to Nineveh that great City.] It is more than probable that this City being the Metropolis of Aſſyria, was not a little proud of the greatneſſe of it, as able thereby to out-face the judgments of God, and to blunt the edge of his revenging ſword with the populouſneſſe of her Inhabitants, p. 5before it could cut clean through them. But let no City, though never ſo great, thus preſume upon her multitudes; the greater, the fairer mark ſhe is for the arrowes of Gods judgements (though indeed nothing ſeems great in his eyes ſave that man that ſeems little in his own:) and God can quickly ſubſtract in a day by ſword, plague and famine, what health, peace and plenty hath multiplied in ſeven yeares. This Iſland ſince the ends of two Kingdomes, were made the middle of one Monarchy, hath got the addition of Great Britain, yet if compared to the Continent, we may ſay of it, as Lot of Zoar, Is it not a little one? Iſa. 40. 15. Behold the Nations are as the drop of a bucket, and are counted as the ſmall duſt of a ballance, he taketh up the Iles as a very little thing. Let us the Inhabitants thereof not be proud of the greatneſſe of it, which probably puffed up Niniveh the great City.

And cry againſt it.] Miniſters muſt not mutter, but publickly and ſtrongly cry againſt ſinners: Firſt, becauſe ſinners are afarre off: Iſa. 59. 2. But your iniquities p. 6have ſeparated betwixt you and your God. Mat. 15. 8. Their heart is farre from me. Epheſ. 2. 13. You who ſometimes were afarre off. Secondly, becauſe they are deafe. Thirdly, aſleep. Fourthly, dead. If any object, why then it is loſt labour to cry againſt ſinners, Preaching to the Dead is as unprofitable as Praying for them. I Anſwer, Not ſo. For it is ſaid, Iohn 5. 25. The hour is coming and now is, when the dead ſhall hear the voice of the Son of God, and they that hear ſhall live. Too blame then are thoſe that are cruelly kinde unto their people in ſowing pillows under their elbowes. Honey-dewes, though they be ſweet in taſt, doe blaſt and black the corn: And ſmoothing of people in their ſinnes, though pleaſant to the palate of fleſh, damneth and deſtroyeth the ſoule. And yet this command to cry no whit favours their practice, who change the ſtrength of matter into ſtentoriouſneſſe of voice. Such peeces make a great report with powder, but are charged with no ſhot, and are uſeleſſe to the beating down of ſin. And it may be ſaid of their crying, that they doe but whiſper whilſt they hollow.

p. 7For their wickedneſſe is come up before me.] What the particular ſin of Nineveh was, is not expreſt. Some think, had that City been arraigned for the ſins of Sodome, it would have been found guilty: And no doubt Sorcerie the ſin of the East, was no ſtranger in her own Countrey, and therefore the Ninevites thereto much addicted. But that Oppreſsion was certainly their predominant ſin, may be gathered out of the third of Nahum, ver. 1. O bloody City, it is full of lyes and robbery, the prey departeth not. Not content to be a Queen of thoſe Countreys ſhe had ſubdued, ſhe was a Tyrant. So then we ſee, all ſins but Oppreſsion eſpecially, though naturally they tend downwards to their centre, and with their weight preſſe ſinners to Hell; Yet they doe mount upwards by their cry and clamour, Gen. 4. 10. & 18. 20. It were then an adviſed way for us to make ſome counter-ſounds to drown the noiſe of our ſins, that God may not hear them. Firſt, by ſending up ſighs from a penitent heart. Secondly, prayers and almes, Acts 10. 41. Cornelius thy prayer is heard, and thine almes are p. 8had in remembrance in the ſight of God. Thirdly, by pleading Chriſt his merits; That the loud language of his blood may out-noiſe and ſilence the cry of our ſins. Heb. 12. 24. Yet let Oppreſſours take notice, that theirs being the ſin of Nineveh, as it is of an higher nature, ſo is it of an higher cry than other ſins. And let the remorſleſſe Extortioner take this into his conſideration: Hand-mills, though they grinde not ſo much, yet they grinde as much to powder as either Winde-mills or Water-mills, which are farre greater: though theſe Oppreſſors doe not miſchief to ſo many as Nineveh did, yet to ſo many as comes within their clutches; they ſhew as mercileſſe cruelty, and this is a ſin will come up before God.

p. 9Verſe 3. But Jonah roſe up to flee into Tarſhiſh, from the preſence of the Lord, and went down to Japho: For he found a ſhip going to Tarſhiſh; ſo he payd the fare thereof; and went down into it, that he might goe with them into Tarſhiſh, from the preſence of the Lord.

But Jonah roſe up.] Whoſe ſuperſcription doth this Book bear? Ionah's. Why did he not like Alexander, when he was painted lay his finger on his wart? Why did he not conceal in ſilence his own faults and infirmities? Why did he paint his own deformity with his own penſill? Becauſe the Pen-men of the Holy Word, are unpartiall p. 10Relators of their own faults, and of them who are deareſt and neareſt unto them. Who ſpeaks more againſt David than David? So ignorant was I and fooliſh, even as a beast before thee. Who accuſeth S. Paul more than S. Paul? 1 Tim. 1. 13. I was a Blaſphemer, and a Perſecuter, and an Oppreſſour. We learn from S. Stephen, Acts 7. 22. That Moſes was learned in all the wiſdome of the Aegyptians, but in Moſes in his own writings, we finde no mention or commendation of this his learning. He ſpared not himſelf in regiſtring his paſſion in ſmiting of the rock, neither ſpared he to record the cruelty of Levi his Grandfather, the ſhrewiſhneſſe of Zippora his Wife, the Idolatry-promoting of Aaron his Brother, the murmuring of Miriam his Siſter, the prophaneneſſe of Nadab and Abihu his Nephews. This amongſt other reaſons may be one to prove, that no Scripture is of private interpretation, but that holy men of God wrote it, as they were inſpired by Gods holy Spirit. Whereas the Books of Heathen Writers are nothing elſe but the Inventories of their own vertues. p. 11What are Caeſar's Commentaries, but commentaries on the text of his own valour? But for a man thus farre to be unmann'd, as to baniſh ſelf-love from himſelf, and with Ionah, to put his own flight and fault into the Calendar of Eternity. Who ſees not the finger of God in Ionah's hand writing this prophecy?

Sundry carnall reaſons may be alledged for Ionah's flight: Firſt, fear of extreme and cruell uſage from the wicked Ninevites. Secondly, deſpair that his preaching barren in Iſrael ſhould be fruitfull in Aſhur. Thirdly, the ſtrangeneſſe of the meſſage, diſtaſtfull to a Jewiſh palate, to be ſent to the Gentiles. Fourthly, a zeal to his Countrey, he might perceive that the converſion of the Gentiles would be the everſion of the Jewes; and therefore he was loth to be acceſſary to the deſtruction of his own Nation. Fiftly, that reaſon alledged by himſelf in the fourth Chap. and ver. 2. He feared to be diſproved, becauſe God was ſo mercifull. But let his reaſons, though never ſo many and weighty, be put into one ſcale, and Gods abſolute command weighed p. 12againſt them in the other, TEKEL, They are weighed in the ballance and found too light. Proſper: Obedientia non diſcutit Dei mandata, ſed facit. The Popiſh tenent of blinde Obedience, is true doctrine in this caſe; What God commands let's put in ſpeedy execution, without denying or delaying, or diſputing the difficulties that attend it.

To flee.] God bids Ionah goe, and he flyes, he ſupererogates, but in a wrong worke. In him the Proverb findes truth, The more haſte, the worſe ſpeed. We ſee then, thoſe that want legs to go in goodneſſe, can finde wings to flye in wickedneſſe. The Elders of the Jewes (probably aged Grandſires) how late were they up that night our Saviour was betrayed? How early did they riſe that morning he was condemned? How duly did they attend the whole day he was crucified? who otherwiſe (no doubt) would have been in their beds as drowzie as Dormice. It is not therefore the greatneſſe of the ſtrides, nor the ſwiftneſs of the pace, but the rightneſſe of the way which maketh our going p. 13pleaſing unto God. 1 Cor. 9. 24. So run that ye may obtain. And if, with David, we cannot run the way of Gods commandements, let us goe them; if not goe, let us creep. And this may comfort us, that though▪ we goe not ſo ſwift in our calling as we could deſire, yet we goe in our calling: Our pace, though not faſt, is firm; and ſtill by degrees we draw nearer and nearer to that Niniveh, to which God hath ſent us.

To Tarſhiſh.] What and where this Tarſhiſh was, Authors only agree, in diſagreeing. Let this ſuffice: Be this Tarſhiſh in Aſia, be it in Africa; Be it City, be it Countrey; Be it Sea, be it Continent: this ſure I am, it was not that Nineveh to which Ionah was ſent.

From the preſence of the Lord.] It were great ignorance in us to charge Ionah with ſuch ignorance, as if he thought it abſolutely poſſible to flye from Gods preſence: And if he had been ſo erroneous, he made the moſt unadviſed choice, to flye to the Sea, where there appears the moſt evident demonſtration of God's powerfull preſence. p. 14Pſal. 107. 23. They that go down into the Sea in ſhips, &c. The ſight of the Sea might have been a Remembrancer to an Atheiſt, and put him in minde of a God. Eſau went to kill his brother Iacob, but when he met him his minde was altered, he fell a kiſſing him, and ſo departed. Thus the waves of the Sea march againſt the ſhore, as if they would eat it up: But when they have kiſſed the utmoſt brink of the ſand, they melt themſelves away to nothing. And this ſpectacle muſt needs make a man acknowledge a Deity. So then, theſe words to flye away from the preſence of the Lord, are not ſimply to be underſtood; there being no flying from God, but thus: From God, an angry Judge for our ſins; to God, a merciful Father in our Saviour. By this phraſe then is meant, He deſerted the Office of a Prophet, he forſook and relinquiſhed the Miniſteriall Function, whereabout God had imployed him. Thus to be In Gods preſence is uſed in Holy Writ, Deut. 10. 8. The Lord ſeperated the Tribe of Levi to ſtand before the Lord. 1 Kings 17. 1. As the Lord liveth, p. 15ſaith Elias, before whom I ſtand. What kinde of men then ought we Miniſters to be? How decently ought we to demean and behave our ſelves, who are Chaplains in Ordinary to the King of Heaven. Every MonethMonth is our waiting Month: We are bound to conſtant and continuall attendance. It was the title of the Angel Gabriel, Luke 1. 19. I am Gabriel that ſtands in the preſence of God, i. e. Ever ready to be ſent of him in any imployment. Now as Angels are Gods Miniſters in Heaven, ſo Miniſters are Gods Angels on Earth, and ſtand in his preſence from which Jonah did flye.

And he went down to Japho, for he found a ſhip going to Ta…ſhiſh.] Japho was the Port of Ieruſalem, diſtant from thence ſome thirty miles, in the Tribe of Dan, afterwards called Ioppa. Here Ionah findes a ſhip for his purpoſe; how all things ſeem to favour and flatter his flight. He lights on a ſhip, the ſhip ſets ſaile, and at the firſt the tyde ſerves, the winde ſeconds them. Let us ſuſpect our ſelves, and ſearch our actions whether they be not wrong, when p. 16we run without rub, and ſayle without remora: For the firſt entrance into ſinne is eaſie and pleaſant; whereas in good actions when we begin them, it is a thouſand to one, but that the Devil or our corruptions, ſtart ſome enemies or obſtacles to hinder us.

So he payed the fare thereof.] Jonah herein ſeems to be a man of a good conſcience. Hearken ye detainers of the wages of the hirelings: Know that Oppreſsion, the maſter whom you ſerve, will deale otherwiſe with you, than you deale with your ſervants: For the wages of ſin is death, and that ſhall duly be paid you. And you Servants who have received your hire afore hand, deale not worſe with your Maſters, for dealing the better with you, but conſcionably doe your worke, that the Out-Landiſh Proverb may not be verified in you, He that payes his Servants wages afore hand, cuts off his right arme: that is, Occaſions him to be lazie and ſlothfull.

That he might goe with them to Tarſhiſh from the preſence of the Lord.] Pharaoh's dreams were doubled, becauſe it was a p. 17thing determined by God, Gen. 40. 42. So theſe words were doubled in the Text, to ſhow that it was no ſuddain motion or project whereon Ionah ſtumbled unawares, but it was a purpoſe conſulted, concluded, debated, determined. He would, that he would flye from the preſence of the Lord. Now, it is the opinion of ſome, that Ionah altered his calling and turned Merchant, but this is more than can be proved out of the words. Traffique in it ſelf is lawfull, making thoſe wooden bridges over the Sea, which joyn the Iſlands to the Continent, adopting thoſe Commodities to Countreys, whereof they are barren themſelves by nature. But it is not fitting that the Tribe of Levi ſhould change Lots with the Tribe of Aſhur; Or that thoſe who have Curam Animarum, ſhould take upon them Curam Animalium: Apply themſelves to Husbandry, Graſing, or any Mechanicall Trade.

p. 18Verſe 4. But the Lord ſent out a great winde into the Sea, and there was a mighty tempeſt in the Sea, ſo that the ſhip was like to be broken.

But the Lord.] Though the man did thus leave his Maſter, yet the Maſter will not thus leave his man: but sends a Purſevant after him. Learn from hence, God is carefull for his Servants, though they be careleſſe for themſelves. Gen. 19 16. Thus alſo was God mercifull to Thomas, (who, for his temper, may be called, the Ionah of the Apoſtles) making a new apparition for the confirming of his faith, Iohn 20. 26. Let us pray to God, that he would love us to the end; that though we forſake him, he would not forſake us. That though we forget the duty of Children to him, he would be pleaſed to remember the love of a Father to us. And here we may admire p. 19Gods goodneſſe to take ſuch pains about the recalling of a froward ſinner. Lord! what was Ionah that thou ſhouldſt regard him? or the ſonne of Amittai, that thou ſhouldſt viſit him?

Sent out a great winde into the Sea.] God is the commander of the windes, and hath them at his beck as the Centurion had his Servants. He ſaith to the Eaſt winde, Goe, and he goeth, Exod. 10. 13. And the Weſt winde, Come, and he cometh, Exod. 10. 19. And to the South winde, Doe this, and he doth it, Pſal. 78. 16. If it be objected, that the Devil is ſtyled, Epheſ. 2. 2. The Prince of the power of the ayre: and therefore (to give the Devil his due) ſithence winde is nothing elſe but ayre moved by vapours: It may ſeem to be a ſubject of the Devils Dominions. I Anſwer, The Devil is no abſolute Prince of the ayre, no Monarch, but onelyonly he hath a deputed Command therein under the God of Heaven. And Satan dares not for the fear of a praemunire exceed his commiſſion, and endeavour any thing in the ayre, without Gods expreſſe command or permiſſion: Much leſſe p. 20can Witches and Conjurers (Lieutenants under the Devil) perform any thing therein. And as for the Heathens fancie, which make AEolus God of the Winde, it is lighter than the winde it ſelf.

So that the ſhip was like to be broken.] Here a difficult Objection may be ſtarted. How could it ſtand with Gods juſtice to put ſo many innocent Mariners in hazard and jeopardy of their lives for the ſinne of Ionah alone? But theſe Sheep, what have they done? Will God deſtroy the righteous with the wicked? Shall not the Judge of all the earth doe righteouſly? I anſwer, firſt at large. In God's proceedings what we cannot conceive to be good, we muſt not condemn to be bad: But ſuſpect our ſelves, ſuſpend our cenſures, admire his workes, which are never againſt right, though often above reaſon. To come nearer: God need not pick a quarrell with man, he hath juſt matter enough at any time to have a controverſie with him, and to commence actions againſt him. Theſe Mariners, though not guilty with Ionah in this particular act; yet had deſerved this p. 21puniſhment of God, for their former manifold tranſgreſsions, from which no man is free.

Yet God haſtened this puniſhment upon them for Jonah's preſence with them. Waſh not in the ſame bath with Cerinthus, decline the ſociety of notorious ſinners, Rev. 18. 4. Gold, though the nobleſt mettall, loſeth of his luſtre by being continually worn in the ſame purſe with ſilver: And the beſt men by aſſociating themſelves with the wicked, are often corrupted with their ſinnes, yea and partake of their plagues. Yet when men are implunged in miſery, through the faults of others, and ſuffer for company for the ſins of others, (as men in ſuretyſhip, undone by the prodigality of their friends for whom they were bound, Let them reflect their eyes on their own faults, and know that though they be innocent in this particular, yet they have deſerved this puniſhment of God for ſome other ſin. And God may juſtly take advantage at his own pleaſure to inflict the puniſhment. However, let them know themſelves for ſinners in an high degree, p. 22who involve others within the very and latitude of their owne puniſhments; As drunken Husbands, who by their prodigality drown'd their whole Family in a ſea of want, making their Wives, Children, Servants, Cattle pinch and pine through their riot, and exceſſe. For our parts let us labour to attain to true piety, that ſo we may rather be a Ioſeph, whoſe goodneſs may make a whole family to proſper; Rather one of thoſe ten Righteous, for whoſe righteouſneſſe a whole Sodome might be ſaved; then an Achan, for whoſe ſins an Army may be routed; or a Ionah, for whoſe fault, a whole ſhip full of men was like to be broken.

p. 23Verſe 5. Then the Mariners were afraid, and cryed every man unto his God, and caſt the wares that were in the ſhip into the Sea to lighten it of them: But Jonah was gone down into the ſides of the ſhip, and he lay down, and was faſt aſleep.

Then the Mariners were afraid.] Theſe words afford an harder than Sampſon's riddle: Out of the Bold came Fear. Out of the Prophane, Piety. Out of the Covetous, came Caſting away of goods. Mariners they are the hardieſt of all people, ſo alwayes in danger, that they are never in danger, as if their hearts were made of thoſe rocks, amongſt which they uſe to p. 24ſayle, yet ſee they feared. They are accounted a prophane kinde of people, a-kin'd unto the unjuſt Judge, Luke 18. 2. They are eſteemed the Nazareth of the world, out of which cometh no good; Yet ſee, they pray. They are generally covetous, venturing their lives for lucre: yet ſee, they caſt away their goods. Whence we may learn, that afflictions are able to affright moſt prophane men into piety: whether really inflicted, as unto Pharaoh; or certainly denounced, as unto Ahab. Wherefore, let us labour that we be as good, when afflictions are removed, as when they are inflicted; as pious in wealth, as in want; as well affected in health, as in ſickneſſe, that in proſperity we prove not Apoſtates from thoſe pious reſolutions, which we made in adverſity. When David had appointed Solomon King, 1 Kings 1. 36. Benaiah the ſon of Jehoiada anſwered, AMEN. And the Lord God of my Lord the King, ſay, AMEN. So when in afflictions we have made any vowes of future piety, if we have deliverance, let us pray to God to ratifie and confirm our reſolutions; and to give p. 25us ſtrength to fulfill and perform them: Leſt otherwiſe we take but a leaſe of piety, during the term that the tempeſt doth laſt, & relapſe to our former wickedneſs when the calm begins.

And cryed every man unto his God.] Generall puniſhments muſt have generall prayer and humiliation, otherwiſe the plaiſter will be too narrow for the ſore. To his God. The ſhip was fraught with a Miſcelanie of all Nations: It was a Babel, and contained a confuſion of as many Religions, as that of Languages: None were at a loſſe for a Deity to pray to. (So an unnaturall ſin was Atheiſme) Yet wofull then was the eſtate of the World, when one could not ſee GOD for Gods. But let us now be thankfull, that as the true Serpent of Moſes, eat up and devoured the ſeeming Serpents which Iannes and Iambres the Aegyptian Inchanters did make: So now, in the civillized world the knowledge of the true God hath devoured and done away all fancies and fables of faigned Gods. Nevertheleſſe, as the Heathens in this ſhip, ſo every Chriſtian may ſtill pray p. 26to his proper GOD. My Lord and my God, ſaith Thomas. I thank my god, 1 Cor. 1. 4. The ſame is God to all in generall, and to each in particular.

And cast the wares that were in the ſhip into the Sea.] Skin for skin, and all that a man hath, will he give for his life, Act. 27. Now if life be ſo dear, how dear is the life of our life, the eternall happineſſe of our ſoules? What ſhall a man gaine, if &c? Therefore when it cometh in competition, whether we ſhall loſe our ſoules, or our goods; let us drown our outward pelfe, leſt it drown us; let us caſt it away, leſt we be caſt away by it. Woe be to him that loadeth himſelf of thick clay, Hab. 2. 6. Rather as Ioſeph ſaved himſelf from his Miſtris, though he left his garment behinde him: So it matters not though we loſe (the clothes of our ſouls) our earthly poſſeſſions; ſo be it our ſouls themſelves ſtill remain ſafe and entire. And if in ſuch a caſe we muſt forgoe our goods, much more muſt we forſake our ſins which are good for nothing, but to ſink us down to deſtruction, Heb. 12. 1. Lets lay aſide every p. 27waight, and the ſin that doth ſo eaſily beſet us. And not onelyonly pray to God to aſſiſts us, but with the Mariners in the Text, back and ſecond our prayers by uſing all lawfull means for our own ſafety.

But Jonah was gone down into the ſides of the ſhip.] I here reade a contradiction in Jonah's actions: He went down into the ſides of the ſhip; this favours of flight and of fear: And there he ſlept; this of confidence and ſecurity. Yet wonder I not that I cannot make ſenſe of Jonah's actions, who ſurely at this time could ſcarce make ſenſe of his owne. Sin diſtracts men, and makes them at the ſame time imbrace contradicting purpoſes: So that their reſolutions fight as the twins in Rebecka's womb, and are as contrary to themſelves as to God's lawes. See Jonah at one inſtant, Formidat & audet.

And lay down, and was faſt aſleep.] An Emperour hearing of the death of one of his ſubjects, who was deeply indebted, ſent to buy his bed, ſuppoſing there was ſome opium, or ſoporiferous vertue therein, that he could ſleep ſo ſoundly thereon and be p. 28ſo much ingaged. Surely this Emperour would have proved a … Chapman to have purchaſed Jonah's ſhip; who, notwithſtanding he had ſo many things within, without, about, above, beneath to diſturb him, yet, as if the roſſing of the waves, had been the rocking of this cradle; and the roaring of the windes, Lullabyes in his ear, was faſt aſleep. Learn, firſt, it is a great ſin with Jonah to be drowſie, when the reſt are at their devotion, and yet many ſuch Separatiſts, and Non-conformiſts we have, who by their ſluggiſhneſſe divide themſelves from the whole Congregation. Indeed, Eutiches had ſome plea for his ſleeping, becauſe S. Paul's Sermon was continued untill mid-night. But we may ſay to our people, as our Saviour to his Diſciples, What? can ye not watch with me one hour? Secondly, it is a great ſinne with us (with Jonah) to be ſecure, whilſt we (with others) are in a common danger, and calamity. Conſider the preſent eſtate of the Chriſtian Church; Is it not toſſed with the tempeſt of warre, as bad as Jonah's ſhip? It loſt an Anchor, when the Palatiuate p. 29was loſt. It ſprung a Leake, when Rochel was taken. One of the main Maſts thereof was ſplit, when the King of Sweden was kill'd. Though we in this Iſland be ſafe in the ſides of the ſhip, yet let us not be ſleepy as Ionah; but with our prayers commend to God the diſtreſſes of our Beyond▪ ſea▪ brethren; and thank God that we (like Gedeon's Fleece) are dry, when the ground round about is wet with weeping; ſteep'd in teares, bedew'd with mourning. Thirdly, perſevering in ſinne beſots men, and makes them inſenſible of the greateſt dangers. It makes men like Nabal, their heart dyes within them, and they become like a ſtone; ſo frozen in their ſinnes, that no fear of Hell-fire can thaw them. Thus David, when he kill'd Uriah, ſeem'd to kill his own conſcience. How was he bereſt of ſenſe of ſinne and puniſhment for nine moneths together; yea, the time of Bathſheba's deliverance was come, but the time of David's repentance was not come. Who ever ſaw the Sun ſo long in an eclipſe? Let us therefore ſtop ſinne in the beginning: For prophaneneſſe as well as piety is advanced p. 30by degrees, and in the progreſſe thereof, hath certain ſtages before it comes to the journeys end. Cruſh it therefore in the firſt motion before it comes to be a ſetled thought; in the thought, before it break forth into action; in the action, ere it become a diſpoſition; in the diſpoſition, ere it be an habit; in the infant-habit, before it become inveterate, and another nature. And here alſo we may ſee how deſperate ſecurity in wicked men hath by uſurpation intituled it ſelfe to be true valour. Men count wicked men full of ſortitude, which run on Gods drawn ſword without any feare; when alas! it is nothing but a ſottiſh ſecurity ariſing from a ſeared conſcience. Will any ſay, that it is true valour in a Bedlem that he feels no pain, whoſe limbs are benumm'd and paſt ſenſe.

p. 31Verſe 6. So the Ship-maſter came to him, and ſaid unto him, What meanest thou, ô ſleeper? Ariſe, call upon thy God, if ſo be that God will think upon us, that we periſh not.

So the Ship-master.] The Ship-maſter that was, (but now no Maſter of it, the Tyranny of the tempeſt Commanding both it and him) begins to beſtirre him. Great men muſt not thinke to be priviledged from danger by the eminencie of their place. Mordecai to Hester: Think not thou ſhalt eſcape in the Kings houſe more than all the Iewes. Yea, ſometimes Great men are in the greateſt dangers, they are moſt aimed at, Fight neither againſt ſmall nor againſt great, ſave onelyonly against the King of Iſrael, 1 Kings 22. 31. Now ſithence there was a Governour in a ſhip, it teacheth us that no company can p. 32long ſubſiſt without order and ſuperiority one above another: From the Courtiers to the Priſoners, Gen. 39. 22. Ioſeph had all the Priſoners in the Priſon committed to to his hand. Ten is but a ſmall number, yet Moſes made Governours over ten, Exod. 18. 21. Yea, as there is Michael the Archangel in heaven, ſo is there Beel Zebub the Prince of Devils in Hell: So much order there is in the very place of confuſion. Away then with the Anabaptiſt, who would ſet all men at odds by making all men even. For a Common-wealth to want Chiefe, it is the chiefe of all wants, every man will doe what he liſt, few what they ſhould: too much liberty would make men ſlaves to their own ſelf-will. Let us therefore be ſubject to the higher powers, knowing that there are no powers but of God.

Came unto him, and ſaid.] Every one in authority ought to look unto thoſe which are under their command; otherwiſe they ſhall anſwer to God for ſuch faults as thoſe commit which are under their charge, through their over-ſight and neglect. Chriſt is ſaid to have baptized▪ p. 33Iohn 3. 23. And yet it is ſaid, Iohn 4. 2. That he himſelf baptized not, but his Diſciples. We ſee that the deed of the Servants being done by the countenance and command of the Maſter, is attributed and aſcribed to his Maſter as his own proper work. If the Maſter hears of his Servants drunkenneſſe, and puniſheth it not, it is the Maſters drunkenneſſe. If the Maſter hears of his Servants prophaneneſs, and reproves him not for it, it is his prophaneneſſe. Blame-worthy then are thoſe Magiſtrates who would have the profit, not the pain; the credit, not the care of their place and charge: ſo that they deale with thoſe that are under them, as David did with Adoniah, they will not ſo much as trouble themſelves to ſay to Offenders, Why doeſt thou ſo?

What meaneſt thou, ô ſleeper!] See here the Gentile teacheth the Jew, the Pagan preacheth to the Prophet, and he is content to hear him. How faulty is their pride, who count it an imbaſing of their knowledge to liſten to the advice of others, who in any reſpect are their inferiours, Ioh. 9. p. 34ver. 34. Yet David hearkned to the advice of Abigail, Abraham to the counſell of Sarah, Apollos to the inſtruction of Aquila and Priſcilla, yea Solomon (the wiſeſt of earthly Kings) had a Council of Aged men which ſtood before him. Neither need any man think much to learn of the meaneſt of men, who may be taught by Piſmires and Lillyes. Yet when inferiours on juſt occaſion adventure to counſel thoſe that are above them, that their counſell may better reliſh, Let it be ſeaſoned with theſe three ingredients, firſt, Secrecie. This alone was good in Peter's reproving of our Saviour, Mat. 16. 22. foreign, He took him aſide. Secondly, Seaſonableneſſe. Abigail, 1 Sam. 25. 36. told drunken Nabal neither more nor leſſe, till the next morning: ſhe thought her phyſick would work the better, if ſhe gave it him faſting. Thirdly, Humility. Naaman's Servants: Father, if the Prophet had bid thee ſome great thing, wouldſt not thou have done it? 2. Kings 5. 13. They brought not onelyonly good Logick, reaſoning from the greater … but alſo good Ethicks, Father. p. 35Theſe cautions obſerved, meaner perſons by Gods aſſiſtance, with hope of ſucceſſe, may take upon them to adviſe their betters.

Ariſe, and call upon thy God.] He doth not onelyonly reprove him for what he had done amiſſe, but alſo directeth him in what he ſhould doe well. They are miſerable Guides, that tell the wandring Traveller, that he hath loſt the way, but tell him not how to finde it.

Ariſe.] Men muſt put away all lazineſſe, when they prepare themſelves to prayer. Indeed, when in ſickneſſe we are Gods priſoners, then we can only rouſe up our ſouls and not ariſe in our bodies; then, with Hezekiah, we may lye on our bed and pray, pleading to God, as Mephiboſheth to David, that his ſervant is lame: But otherwiſe, Curſed is he that doth the work of the Lord negligently. The firſt fruits of the Aſſe was not to be dedicated to God in the Leviticall Law, but the neck thereof was to be broken. Let us break the aſſes neck, let us baniſh all ſloth and lazineſs when we goe about to perform any ſervice of God, p. 36Call upon thy God.] Becauſe perchance the Ship-maſter had a great opinion of the ſufficiency of Ionah's God, or becauſe he might have a conceipt that Ionah's prayers might be more prevalent than his owne. Aeſchinus ſaid unto his Uncle Mitio, in the Comedie:

Tu potius deos comprecare, nam tibi eos certo ſcio,

Quo vir melior es, quam ego ſum, obtemperaturos magis.

Or elſe he onelyonly aimed at a generall collection of prayers, hoping that that cablerope would be ſtrongeſt that was twiſted of moſt ſeverall cords.

If ſo be that God will think upon us, that we periſh not.] It is worth our ſearch to know, when theſe words, If ſo be God will, are to be inſerted into our prayers, and when they muſt be omitted. When we pray for pardon of our ſins, then we muſt omit them: For God hath ſaid, At what time &c. I will put all his wickedneſſe out of my remembrance. Now let us not diſpute of what is determined ſuſpect what is ſure. God ſaith, he will. Let us not ſay, If ſo be p. 37God will. If our repentance be unfaigned, our pardon may be undoubted: In ſuch a caſe, Let us come to the Throne of Grace with boldneſſe in the aſſurance of faith, with reaſoning, truſt perfectly in grace. But when we pray for the removall of puniſhment, then theſe words are no Parentheſis, but an eſſentiall part of our prayers, then we muſt ſubmit our ſelves not our wills, but thy will be done; then with children we muſt not cry to carve our own meat, but eat that which God our Father cuts for us, though it be untoothſome for our palats to taſt, it is never unwholſome for our ſtomachs to digeſt.

p. 38Verſe 7. And they ſaid every one to his fellow, Come and let us caſt lots, that we know for whoſe cauſe this evill is upon us. So they caſt lots, and the lot fell upon Jonah.

And they ſaid every one to his fellow.] The apprehenſion of the preſent danger, was the cement that did glue and unite their different judgments and affections, to reſolve on that, which they conceived was for their generall good. It is likely that the beaſts in the Arke when they were in a common danger of drowning did agree together, and for that time diſpence with their mutuall Antipathies. Grant then that we have ſeverall tempers, humours, opinious; yet the apprehenſion that we have one grand unpartiall enemy, the Devil, who like a roaring Lyon ſeeks to devour p. 39us: This ſhould make us centre our votes in ſuch reſolutions, which are behoofull for all our goods.

Come let us caſt lots.] The uſe of Lots was very antient amongſt both Jewes and Gentiles. They were of three natures, 1. The Lot Divinatorie, uſed by Haman, Heſt. 3. 7. And as for this kinde of Lot, it is utterly unlawfull, We have no ſuch cuſtome, nor yet the Churches of God. Secondly Diviſorie, Obad. 11. Mat. 27. 35. Thirdly Conſultory, Lev. 16. 21. Ioſh. 7. 18. 1 Sam. 14. 42. Theſe are lawfull, if uſed lawfully, with theſe cautions: Firſt, in matters of difficulty; As quickſilver in the Iliaca paſsio, when nothing elſe can untwine the gutts; in perplext and intricate cauſes. Secondly, in matters of conſequence, otherwiſe there may difficiles nugae; Riddles not worth the reading. Hard ſhells without a kernell not worth the cracking. Difficulties which deſerve not the reſolving. Thirdly, they are to be uſhered with prayer, as in the choice of Matthias, Act. 1. Fourthly, that nothing therein be attributed to Chance, Prov. 16. 33. The lot is caſt p. 40into the lap, but the whole diſpoſition thereof is from the Lord. Whole. Fortune, that God of mans making; is a meer Idol of Dagon: and falls down at the approach of the Arke of GOD's providence: Looſing both head and hands, power both to plot and perform. It is not Fortune blinde through ignorance that cannot ſee, But Divine Juſtice blinde through impartiality that will not ſee, which ordereth the matter. Laſtly, no couſenage or deceit is to be uſed in them. Lots are Gods ſcales, wherein he weigheth matters of ſeeming equallity, and ſhowes which preponderates: they therefore that falſifie this ballance of the Sanctuary, muſt needs be abomination in the ſight of God.

Now becauſe Lots may ſay to Cards, what Naomi ſayd to Boaz, They are neer unto us, and of our affinity; ſomething alſo of the uſe of them. It were no great harm if there were no other Cards uſed, than thoſe of Clothiers about wooll, and of Mariners in the ſhip. But as for Cards to play with, Let us not wholly condemn them, leſt lacing our conſciences too p. 41ſtraight, we make them to grow awry on the wrong ſide.

Such Recreations are lawfull if we uſe them as Ionathan taſted the honey, putting forth the end of his rod he touched a little of it, and his eyes were cleared. But let us take heed of a ſurfeit, into which thoſe doe fall who either play out of covetouſneſſe, or for more than their eſtates can bear, or conſtantly and continually; all their meat is ſauce, all the dayes in their Almanack play-dayes, though few Holy-dayes. The Creation laſted but a Week, but theſe mens Recreations all the dayes of their lives; ſuch uſing of lawfull exerciſes is altogether unlawfull.

That we may know for whoſe cauſe this evil is upon us.] The beſt man in the ſhip carried ſinne enough about him to drown himſelf, ſhip, and paſſengers. But this milk we ſuck from the breſts of our mother Eve, to ſhift and poſt off the fault from our ſelves, how guilty ſoever we are, 1 Sam. 15. 9. But Saul and the people ſpared Agag and the beſt ſheep: Now ver. 15. it is ſaid, They have brought them from the p. 42Amalekites, for the people ſpared the beſt of the ſheep. He that was the greateſt in the ſinne, would not be at all in the ſhame. Should God ſcourge this Land with Famine, or any other generall puniſhment, The Courtiers would impute the cauſe thereof to the Covetouſneſſe of the Citizens: The Citizens to the Prodigality of the Courtiers: The Rich to the unthankfulneſſe, diſcontented murmuring of the Poor: The Poor to the hard-heartedneſſe of the Rich: The Laity to the Clergies want of preaching: The Clergie to the Laities want of practiſing: Every one would poſt the fault from himſelfe, and be inquiſitive with theſe Mariners, For whoſe fault this evill was upon them.

FINIS.

End of the text · Thomas Fuller, A Collection of Sermons Upon Jonah (1655)