Sermons on Jonah

have by allegorizing labored, to apply the greatest part of the whole Prophecy of Jonah, to the person of Christ, may easily appear to those, who are conversant in the volumes of those reverent writers. And I fear that to a judicious and sober reader, it will too plain appear, that those excellent lights and great pillars of the Church, have somewhat troubled their own wits, and forced the text also, to make that good in Jesus, which is only true in Jonah. For although there be something, which by the open witness of our Savior himself, hath good place in him, that as the Prophet was three days and three nights in the belly of the whale, so the son of man should be three days and three nights in the belly of the earth, and some things more besides, which not unfitly may resemble him, yet it is most apparent, that very many matters are as far from him; in the one whereof and other, he may quickly be satisfied, who listeth to look but on the observations of Mercerus, upon the book of this Prophecy. But if any would be refractary, and stand stiff for that, which is past in the Chapters fore-going, yet here he must needs yield, or be mightily overtaken. For how fitly shall this going out, and expecting what shall become of the city, be applied unto Christ? What shall the gourd be, which is spoken of in the next verse, and the worm which did destroy it? Shall the one be his flesh, and the other his death, or something farther fetched? The gourd brought ease to Jonah, and delight and contentment, but Christ's flesh brought him none, but rather sorrow and much anguish. The Prophet grieved to leave the thing which shadowed him, but Christ willingly died & gave up the ghost. But above all, this messenger which now was at Nineveh, was offended with God, and did chide and chafe at him: and when the Lord disliked that, as it is in the ninth verse, and asked him whether he did well to be angry, for the gourd which was destroyed, he most furiously and testily forthwith replied, that he did well to be angry, evē to the very death. There is no extenuation or imagining supposal, which can fit this to Christ, and keep the text sound too, and therefore let us rather leave those fathers, where they study a little too much to be like Origen (who would turn everything into Allegories, although the story wrecked for it) and let us hearken to Saint Agustine, where he speaketh like himself, yet in a matter more general: Against reason no sober man, against Scripture no Christian man, against the Church no peaceable man will think or dispute. But both reason and Scripture put us here from a figure, and therefore we must literally understand it of the Prophet, and aim only at the story.

2 Then mention is made before, how Jonah was agrieued, that the city should be spared, whē he had preached the contrary. But there is some difference among the interpreters, whether that knowledge was given unto him being in the city, that it should not so prove as he had fore-told, and so he came troubled out, not meaning to stay in that place, where he might be derided as a lying Prophet; or whether he was informed that the Lord would be merciful, after his coming forth, when he severed himself, partly to fright the Ninevites, but especially to sequester himself, from taking part of their hastening destruction. Again it is controuersed, whether this which now followeth to the end of the Chapter, were a new grief that surprised him, besides that which before had troubled and vexed him, or rather but only a farther explication of that which is past, which Junius and Tremellius not obscurely do insinuate, expressing the beginning of this verse and the next, by, For he went out of the city, and for the Lord prepared a gourd. And thirdly here ariseth a farther ambiguity, whether at his coming out, the gourd were prepared ready, so that thereby at the first he eased himself, plotting the leaves thereof as fit to shadow him, in manner of a booth, to the which also Junius very openly doth bend, so intending that he sat there, no more then one day (for the next morning the gourd withered) or whether as some other do rather suppose, he made himself first a booth, or summer-house of boughs, whereof when the freshness was soon decayed, by the drying up of the greenenesse, then the gourd sprung up in place, as a fresher and kindlier and more contentful cooler. Which doubts so far forth as they shall vary any point of doctrine, I shall touch very briefly; but because they make no difference in the substance of the story, I mind not to pursue them, avoiding on the one side, confusion of the part of the hearer, which cannot choose but arise by intricate things; & on the other side curiosity in the speaker, which by following such nice points cannot choose but be suspected. Thē to keep close to the text, and to make all as plain as possibly I can, this verse doth offer to us four observable circumstances, first, his going out of the city, Jonah went out of the city, secondly, his sitting down & where, he sat on the East side of the city, thirdly, what he did there, he made him a booth and sat there in the shadow, fourthly, the end and reason of his staying in that place, till he might see what should become of the city. While I handle these things as God's Spirit shall direct me, afford me your wonted patience.

3 If Jonah having very peremptorily preached the destruction [ 1] of Nineveh, were advertised in the city, that the decree gone out against them was altered, and that God who meant to strike would now shut up all, and quit it with a pardon, then this messenger who mightily stood upon his reputation, as before I have shown (although therein he made no dainty, to mistake the whole matter, which must ever be supposed) had great reason to be gone. For allowing his own ground, that himself had said one thing, and now there fell out another, in the altering whereof, he was no way satisfied, he might think that as a liar, he might justly be derided, and pointed at with the finger, as he went in the streets, for a fellow threatening much, and then performing nothing. Now that a man should come so far, and should openly cry out, before such a multitude, who brought it to the Kings ear, that there was ready at the doors the ruin of a place Imperial, as that was, the Queen of many kingdoms, and Mistress of many nations, and should set all not in an uproar, but in skreeking and lamenting, and in the end and upshot, it should neither be so nor so: Yea that God's name should be used, and threats should be uttered from that fearful Jehovah, that the Lord might be taunted at, as well as he, There is a wise God of Israel, to send such a message; and where is now his God? as in another sense was often said to David; might well make this erring and misunderstanding man, to slinke aside from them, who before had been witnesses of his terrible words, which now were returned all to wind. For had he been but a man, yet to speak an untruth voluntarily and asseuerantly, had been a shameful thing, especially in the hearing of many and great men, as Syracides well noteth, be ashamed of lies before the Prince and men of authority ; but being a Prophet, and denouncing all voluntarily, and of likelihood mentioning a very strange matter, that he had been in the whale, and yet had escaped, and now should tell so palpable and notorious a lie, was a disgraceful reproach, yea reproaches a great many. And that this also should be in the name of the Lord, whose honor should be much dearer to him then this life, but not lay open to be blasphemed by Ethnikes and Atheists, might make him who was led and possessed with a fancy of ignorance and error, to fly the sight of men: like some Nebuchadnezzar, to get him into the wilderness: as Timon 〈 in non-Latin alphabet 〉 to think himself most happy, when no other man was near him. They who have the greatest spirits in aspiring to honor, and stand most on their brauing, are most of all dejected, and disgraced in their thoughts, when they sensibly miss their aim. Ahithophel who presumed on the depth of his own wit, and the acceptance of his counsel, cannot endure and suffer that it should not take place, but rather he will die. Julius Caesar will be Pontifex, or Rome shall not hold him; he will leave all and into banishment, where speak who list of him: but no friend of his shall see him. It is good to be moderate in affecting things desired, and then if there be no speeding, the grief is the less. Jonah for being too much eger on his thoughts, is the more discontented, and therefore partly angry, and partly ashamed, getteth himself out of the city.

4 But if we will take it, that being out of the place, knowledge was brought unto him, that the Lord would spare Nineveh, then the reason wherefore he departed is otherwise, and that was for his own safety. For if desolation were now to come upon them, and as reprobate cast-awayes, or impenitent sinners, they were to smart home, the Prophet had great cause to hasten him from among them, lest remaining with them, he might with them be stricken. Nature it self had taught him, to fly from that which he threatened as a plague to others. He is in vain wise, who is not wise to himself. And it is true of a Prophet, as well as of a Sophister, Odi Sophistam, and Odi Prophetam, qui sibi non sapit. I like not that Sophister, nor I like not that Prophet, who is not wise for his own good. But God's own direction might make him wary therein, who when he meant to destroy Sodom and Gomorrhah, he sent two Angels to Lot, both to warn him and to hasten him, from the danger there to follow. And when he was disposed to make Corah, Dathan and Abiron, a fearful example to all succeeding ages, he made Moses cry to all that were near him, Depart from the tents of these wicked men, and touch nothing of theirs, lest you perish in all their sins. Jonah might learn by these. And Christians unless they will tempt God, by presuming of his mercy, or of their own merit are bound to depart from all such places, where they know that deservedly the rod of the Lord doth hang over. If it come once to that pass, that the sins of whorish Babylon be gone up into heaven, & God remember her iniquities, we must take it as spoken to us, Go out of her my people, lest you be partakers of her sins, and that you receive not of her plagues. Yea we should so much fear, to be overtaken with the sins and sufferings, of men infamously wicked, that when we have no special warrant, nor any revelation but God's general justice, that punishments will follow, yet we should by all means decline them. It was Saint John's case, who coming into the Bathe, where he found the Arch-heretic Cerinthus washing, he went hastily out and called to his company, Let us fly away with speed, lest the bathing house do fall upon us. It were much to be wished, that as he did by the heretic, so all who love religion, or civility, or honesty, would do by noted sinners, that if they come in place, where drunkards or swearers be, or ruffianly companions, whom only filthiness of speech or disguised hair, or other swaggering behavior full of rudeness Thraso-like, doth commend shall I say? or much rather doth condemn, they would secretly slip away, or fly back, as as a man who hath trod vpō a serpent. For if plagues do wait on sin, as undoubtedly they do, why may not God strike suddenly between cups and crowzings, as almost befell to Balthasar? Why may he not turn the weapons of one against another, like the Centaures and the Lapithes? And what assurance is there, that he who is with the wicked willfully, and amidst their follies, should not suffer with the wicked? It is good to fear the worst, and to avoid the occasion of plucking any evil on us, although God do not say before, that there and then he will strike.

5 But it is manifest that destruction is to come to Nineveh, therefore Jonah were very unwise, if he would not get him packing, if so be that yet he had not intelligence, that the Lord would spare the place. And withal it is likely, that God's spirit did suggest that to be done of the Prophet. Wherein the scope at which the Lord did aim, might be double. First to sauegard his servant, that the just with the unjust, the Israelite with the Ninevite, might not be overthrown. For oftentimes the Lord disposeth so, as that Ahab alone shall die, and Jehoshaphat shall escape. But at the siege of Jerusalem, when it was taken by Titus, this manifestly appeared. For when the rest of the city most miserably died, by the sword and grievous famine, and havoc was made of all things, both within and without, the Disciples of the Apostles, that little faithful flock, being forewarned by an Angel, had gotten themselves to Pella, a city not far off, where they remained in safety. Another cause why the Lord might make Jonah remove, might be the more to fright and terrify that people: for if he had stayed there still, they forthwith would have gathered, that it had been but a bugge; for why should he who brought the news of evil to other, expect the extremity of the evil with the other? But now when he departed, and left them all to the vengeance, they might justly suppose, that some sore thing was following. Then if they grieved not before, yet they might begin upon this occasion: if they did repent before, they might proceed more earnestly, to continue it and increase it. So merciful is the Lord toward those whom he will save, that one thing or another shall be represented to them, yea peradventure diverse matters, this heard, another seen, a third supposed or imagined, all which shall quicken on unto grace. As those whom in his purpose he hath designed to evil, shall have all things to the worst (as all the miracles were to Pharaoh) they shall either have their sight blinded, that seeing they shall not see, or they shall have ears & not hear; so where the Lord hath cōpassiō, that he may show himself admirable in his mercies, many matters shallioyne to help forward, as affliction̄, sickness, poverty, reading, good counsel, threatenings, hope, fear, & a thousand other things. If the Ninevites shall be called, they shall not only hear the Prophet preach the word, but they shall behold his example, of going out of the city, more lively to avoid that by repentance, which they see another fly from by wisdom. And this be spoken of his departure.

6 Being come out of the city, he sitteth him down not [ 2] far off, against the East of the city, as Jerome doth translate it, or on the East of the city, as other more plainly have it, which place why of all other he chose for his abode, may be very well worth the doubting. At first I was of opinion, that some of the Popish writers, might make this as a figure of something in the Church, for so far sometimes do they strain. The matter which I minded most, was that his sitting upon the East side, might foreshow the manner of the Christians service, which was accustomed to be toward the East, as Gregory Nazianzen writeth, and Saint Agustine also, who took on him to give a reason for it, and Justin Martyr in his Questions, where he yieldeth another reason. Now if I had found this, then had I spoken somewhat largely, concerning that custom of praying toward the East, with some consequents of it, as the building of Churches Eastward among the Christians, and the manner of burial observed likewise, from the East to the West. But because I find none who have intimated so much, and I love not to discourse that, whereof there is no ground, I pass it over, and rather come to more probable reasons, of the which one is given, that he sat on the East side, because the holy city Jerusalem (in the which most apparently of all the earth, the Lord resided) was Westward, toward which he did look, as well as toward Nineveh. For that thing being true, which David hath recorded, In Jewry is God known, his name is great in Israel, At Salem is his Tabernacle, and his dwelling in Zion, and whatsoever was to come, being to come from thence-ward, he might rather look that way, then to any other coast or quarter of the heaven. And since we do find in that prayer of Solomon, at the dedicating of the Temple, that the Israelites being in strange lands, were to look toward that place, when they begged anything of God, our Prophet in blind zeal might turn himself thither, to ask the consummation and performance indeed, of that which he had spoken. Again if the Lord had promised, to send from that place, comfort to his being in distress, whensoever he was pleased to show mercy, it might well be conjectured, that now intending anger and judgment in high measure, he might from thence send it upon the city Nineveh. Which way if it should come, then Jonah was so wise, to be as far of-ward as possibly he might, and be within the sight of Nineveh also. If a pestilence should be, he would not have that pestilence come over his body: if fire and brimstone came, he would not have that fire come over his head, but so far as it might be, he would be out of danger. But concerning the withdrawing him from the peril, I spake but even now, in his going out of the city; and that the Jews looked to Jerusalem, I formerly touched, when I opened the second Chapter, and therefore of that no farther.

7 A second cause there is more commonly assigned, why he sat on the East side, and that is, because there as it may be supposed, was a hill, from which he might look downward, and see this mighty place, which now was in such hazard. You must think that all his heart and soul was now on Nineveh, as imagining that therein was his making and his marring, his credit or disgrace, and therefore he was much eased, that he had such a hill, where his eye might be upon it. And certainly if he were fit to fret, as it is most plain that he was, such a hill might make him fret the more, when each hour he should see those houses stand, which he wished might fall; those men alive whom he wished dead; that multitude in safety, after whose ruin he thirsted. Nothing grieveth envy more, then that which it beholdeth. The Scripture maketh mention of a wicked evil eye, as being a grudging sense. Chrysostom writing upon Genesis, supposeth that to be one of the greatest temptations, wherewith Satan oppugned Adam, when he was in the bliss of Paradise. He bringeth him in speaking thus: What profit is it to you to be here in this Garden, and not to enjoy those things which this delicate place doth yield? Nay therefore is your grief the more bitter and smartfull, that see these things you may, but use them you may not. What he urged there as an argument, to a wanton lustful eye, no doubt he plieth much, to an envious spiteful eye. What a grief is it, to see the thing which thou doest hate, and not to see thy will on it? How careful should we be, to pray to God, to remove us from the causes of such temptations, that he do not set before us things, whereon we may set our mind, with an evil passion or sinister affection; that he do not place us on hills, or in rooms fit to behold them, lest our sin be thence increased; but especially that he suffer not our heart to be defiled, with lusting or malice, or our eye to be infected; but both of them to be single. The greatest fault in Jonah was, that envy and bloody cruelty had filled his heart before, but it now did help his sin more forward, that he had a hill to behold that, which was a spurr to his envy.

8 If he had been a man of any mercy, or but of common pity, it had wrought with him otherwise. For if of himself he would not be content in piety, that an increase of his masters retinue should be made, by the coming in of so many, by repentance and sorrow: If in charity he would not joy, that so many men who were dead, should revive and live again, and so many which were lost should be found; yet in ordinary humanity and manly commiseration, when he had been up in the mount, and seen so many houses, so goodly and glorious workmanship, as must needs be in that city, such temples and such palaces, so sumptuous and delightful: when he saw that in such a mass of houses as there was, there must needs be thousands of people, some of them morally honest, some infants who never actually deserved to perish, this rigor of his fury, and cruelty of his stomach, must at the last have relented. If magnitude and multitude, and both before his eyes, could not work, nothing could work with him. Yet the heart of God's son was far more tender, then this of his servant. For when Christ who doubtless was to bring a sharp sentence against the Jews, came within the sight of Jerusalem, and beholding looked upon it, how great it was and stately, he could not forbear to weep, and utter words of compassion, Oh if thou hadst known at the least in this thy day, those things which are for thy peace, but now they are hidden from thee. Yea heathen men by that light which nature yielded to them, when it came to that pass, that they saw great things must perish, they have wept that it should be so, and could have wished the contrary. An example of this in some sort, may be that gentle and soft and kind Titus, who deserved to be called Deliciae human generis, the delicacy of mankind, for he being to see that executed, which Christ foretold should happen to Jerusalem, stretched forth his hands, and called heaven and earth to witness, in great bitterness, that he was not to blame, that the Jews perished in such sort, but they themselves: and would not by any means, that fire should be set on the Temple. But that sturdy and rough Marcellus, who neither winning nor losing, conquering nor conquered could let Hannibal be in quiet, shall not lose his praises here. For Liuye recounteth of him, that when after three years spent in the siege, he was entering Siracufa, whereof he had taken one part, and was like to win the rest, looking down upon the city, from some hill-side or ouerground, and beholding it to be one of the fairest which then was on all the earth, he could not choose but weep. Which as partly he did for joy, to see such a conquest gotten, so the author doth not dissemble it, that partly it was again, with remembrance of the ancient glory of that brave city, where when so many things of fame, had been done in former ages, and so many gallaunt things now were, yet at this time the glass being fully run out, and the period being come, in a moment of time it was all to be burnt to ashes. He made better use of his hill, then Jonah did in this place, and so also did Scipio of his seeing of Carthage, when it could not be remedied. For as Appian mentioneth, he wept when he beheld the walls and buildings thereof to be utterly overthrown, and openly deplored the fortune of his enemies, considering long and deeply, that even cities and kingdoms are subject to dissolution, and great states as well as those of private men. Perhaps therein he imagined, that the time might come, when Rome his country and the earths glory, might drink of the same cup. Our Prophet in his looking upon Nineveh, might have dreamed, that Jerusalem or Samaria, this of Israel, that of Judah might come to the self same misery, which now hanged over other, and what he could have wished should in like extremity have been done to his own, that he might have wished to this other. That is a great oversight in men, when they long for the falls of their brethren, and help to set them forward, not remembering that the same may very well be their portion. What measure we meat to other, shall be measured to us again. Most men are beaten with their own rods. The stone cast at our neighbor, may rebound on our own heads▪ Therefore it is good, that evermore we should do reason to other men, that the thing which falleth on us may be so much the milder. And this be spoken of the East side.

[ 3] 9 My third note, is the ease which he there procured to himself. He made a little booth. Be it that he cut down boughs, as some men do interpret it, and so made him a shadow, or be it that the gourd was prepared ready for him, and under it as under a cover, he did furnish himself a seat, it maketh not to our matter. God knoweth when it was at best, it was but a silly house, a cottage, or a cabben, or such a place as beggars do sit in by the way, to ask alms of the passengers. This was the receipt, and hosting place of Jonah the Lord's Prophet. Here was not any harbenger to take up his lodging before him, no carriages to convey his tents and bedding for him, no train to make all decent, but poor Prophet he is glad to get a shroud for his head, although a sheep-coat thatched, or covered with reed had been better. See how the Lord entertaineth his own servants in this world, when it standeth with his good pleasure. They are not to expect palaces, and goodly manner houses, and other things accordingly, but the meanest and basest matters oftentimes shall be their portion. And thus he doth with those, who are most dear unto him. Jacob shall be glad when he goeth to his uncle Laban, to have a stone under his head instead of a pillow, and that the ground may be his bed. Moses must not think scorn to keep sheep in the wilderness. David shall be forced to send to that churlish Nabal, to beg bread for his train. Elias shall think himself well, if he may drink of the brook, and have the ravens to bring him bread and flesh in the morning. Lazarus is not the worse in God's sight, that he lieth at the gate, when other be in the house; and would be well apayd with the c • ummes (which is a short reversion) other in the mean time sitting at full dishes; and when the dogs with their licking, did yield him more comfort then all mankind, in whose possession were so many things fit to relieve him. Yea the son of man himself, he who made the world and all in it, that thereby he might teach us patience, was in worse state then the birds, in worse case then the foxes: for the one of them have nests, and the other of them have holes, but the son of man had not where to repose or rest his head. If it were thus with those holy ones, who were dear to the Almighty, that although they lacked many things of beauty and of pleasure, yet he loved them not the less, and so shown that worldly accidents, are not those which make men blessed, then why doth worms-meat boast of that which it holdeth his glory, but indeed is but a toy? of pyed and coloured clothes, which sheep and worms send unto them? of gold which is but thick clay? of music all whose sweetness is ended with the stroke? of curious sumptuous houses, which have less rest then a cottage? of dainty fair which once eaten, hath no farther use in the world? Why should other be despised, for the want of these vnnecessaries, when the worst oft times enjoy them, and the holiest seldom touch them? It is a vanity of all vanities, to set our rest upon that, without which a man may well be.

10 Now concerning the impatient soul, which doth vex and disturb it self, with the wants which it endureth, what reason hath it for that? This party fareth not, or lodgeth not, or is not clothed with the best. Therefore the spending of the day is anguish and bitterness; and murmuring complaint is his passing of the night. And wherefore is all this? Give me leave to speak to him a little. Art thou not the child of God, and doest thou not call him father? Thou art not. Then he doth justly punish thee, because thou art none of his. But doest thou love him and serve him? Why then wilt thou be wiser then he, who is perfection of wisdom? Is it not a most likely thing, that he best understandeth, what it is that is good for thee? When he seeth thee fit for better, then thou shalt have better from him. These things are but as fire, wherewith thou wouldst play like a child, or as a sharp pointed knife, wherewith thou wouldst hurt thyself, & therefore he putteth them from thee. But in the mean while thou livest, and hast clothes and such food, as whereby nature is sustained. Yea but other men, who serve not God nor fear him, have more. Why, but that is only to fat them, and make them fit for the slaughter. Yea but God's children have more. Yea and many of them have less. But impatiency replieth: there was never any like to myself. Indeed he who beareth a burden, thinketh that no other man beareth so much. But what is that, wherein never any was so plagued as thou art? Art thou sick and full of sores? I hope thou wilt not offer to compare thyself with Job. Art thou ragged in thy clothes, and hast no house but a poor one, wherein is nothing but want? I trust that thou art short of them, who wandered up and down in sheep's-skins and in goats-skins, on the mountains and in caves. Thou canst not well have a meaner house, then this booth of Jonah was. Art thou forced to drink water? I believe thou art not farther urged, then our Savior Christ himself was, when he begged water of the woman of Samaria. Art thou glad to get an apple from a tree, or roots out of the ground? Suppose that Christ was as far driven, when he desired to have a fig off from a fig-tree, and yet missed of it when he came thither. But surely the Apostles were in as hard state, when for pure hunger they rubbed the ears of corn in their hands, and eat it when they had done. Perchance thou hast not a penny to bless thyself withal. Hast thou less then Peter had, when he said, and cared not who heard him, Silver and gold have I none. Is thy ordinary no better then a little mess of pottage, and a small morsel of flesh? The children of the Prophets did fare but so, and gave God's thanks for it. Yet peradventure (as Daniel did with his pulse) thou mayest look better, then other with many dishes: but thy mind may be more fraught with knowledge and understanding, then scores and hundreds of them. Then be content with thy lot, and do not so much reckon, what it is which is wanting to thee, as what it is which thou hast. And when thou hast made thy account, and findest that thou hast least, yet thou possessest more then thou deferuest, as sight and hearing, and reason and breath, and many more good gifts: set the one against the other, and rather joy in thy hauings, then murmur at thy wantings: Or if thou wilt needs contemplate on such things as thou lackest, think on the Prophets and Patriarchs, the Apostles and holy martyrs, and repute thyself no better, then they were in their sufferings. The shroud of Jonah was a little shadow, and he thought that he sped well too.

11 He sat there in the shade, and so did take the benefit of that creature which did ease him. As he was not to grieve, that he had no better matter to cover himself withal, so he is not so stupidious, and blockish of conceit, but he would use that which was offered. And that is the Lord's will, that since he hath made man so eminent amongst his creatures (him alone to be the governor, and other things to obey) that he should take comfort of such supplies, as are brought unto him in his necessity, and on the one side should not stand by as timorous and fearful, nor on the other as Stoicall and insensible. He may take shade against the Sun, and cover against the rain. Yea if so be that he abuse it not in circumstance and quality (as unlawfully to seek it; to use it beyond his calling; to hinder better things by it; to embrace it with too much desire and greediness; without thankfulness to God, and other points of like sort) the everlasting father doth grant unto a man great prerogative, to use things of delight, wine to glad the heart of man, for so David doth speak; feasting and delicate fare, so Abraham made a feast at the weaning of his son, and the Israelites kept many: Glorious and costly attire, for Hester did wear such, & Abraham's servant gave to Rebecca Isaac's spouse, both earings for her ears, and bracelets for her hands. Let thy clothes be white saith the wiseman, intending neatenesse and cleanliness. The coat of Christ himself was of workmanship more then ordinary, either woven, or knit, or needle-work, for there was no seam therein: Where we may also remember that coat which Jacob made for Joseph, of various diverse colors. Yea in hunting and in hawking (taken how and when and by whom, it ought of right to be taken) as God's glory appeareth, who hath so disposed dumb creatures to persecute one another, so is man's good creation, and making of him fitter to serve God in his calling. Isaac would eat of venison which he sendeth his son to hunt for. But most pregnant is that place, where Jacob giving his blessing to the twelve tribes of Israel, thus describeth the lot of Aser: Concerning Aser his bread shall be fat, and he shall give pleasures for a king. Then there be delights and pleasures royal and fit for kings, which the Patriarke would never have recounted as God's blessings, but that some men may use them. I speak not this, as encouraging men to a voluptuous life, but mentioning the preeminence of man, while he keepeth a moderation in it; distinguishing the use of things from the abuse, and not doubting but worldly persons do strain these matters too far. Hereupon there is crept in among all, drunkenness and gluttony, and intolerable pride in gew-gawes and devises, so that now they are rather noted, who have means to maintain them and do not use them, then they who will not want them. But these shall rather answer for abusing with superfluity, then for warrantably using them. But in the mean while concerning all persons, Jonah may well instruct us to take benefit of all things, which God doth offer to us, or wherewithal honestly and justly our labor and our wit may furnish us. We may use them in our need, and help to relieve our selves, and give the Lord thanks for them. Not shadows only of boughs, but of great men to defend us, and encourage us in good things: of Cyrus so far forth as we may help on the Temple: of Ahasuerus, so that we may protect the innocent. We may come to the court with Nathan; if it be to requite a Sunamite, we may with Eliseus speak for something to the King or the Captain of the army. In like sort we may take the shodow of a privilege or a law, not shaming with Saint Paul, to profess that we are free of the Imperial city Rome, and that we are ill entreated and unjustly dealt with, to be beaten uncondemned. And when we see our selves to be ouerborne, with the malice and impudent importunity of the priests and the people, we need not fear to appeal to a court of justice, if it be to Caesar's seat, where although we find all worse then before, yet that is not our fault: we have sought the lawful means, and God guide it as he seeth best. And this be spoken in the third place, of his sitting in the shadow.

12 If he came out of the city, before that he knew the mind [ 4] of God, repenting him of the evil, which he said that he would bring upon them, he had great cause to wait, what the end of all should be. For in as much as at the first he had been unwilling to come to do his message, and had smarted well for it, having now sustained the brunt, and endured the worst of the matter, he might very well expect the end, either for his own satisfaction, or the better to tell it to other; besides the point of obedience, which might tie him to stay the longer, because he came the later. God might purpose, as it is evident that he did afterward, that the whole acts of this story should be put into writing, as a monument for future times to be laid up in his Church: & who might be fitter to write it, then he who was the chief agent; who could have delivered unto other but an imperfect narration, if he had departed before that all had been accomplished. But if before his coming to the East side of the city, and the making of his booth, he had received intimation of God's mind, to spare the Ninevites, (as the narration literally lieth) then it noteth the resolved greediness which was in him, to see all ruinated. His mind was so on that credit of his, which he loved, albeit it were to be stained with blood, that although there were no hope of it, yet he would hope beyond hope. Quid non speramus amantes? for his fancy doth suggest unto him, that although in general he knew, that God was merciful & pitiful; although he saw that they repented, from the king to the beggar, in sack-cloth and ashes, in fasting and strong prayer; although of late he had understood, that the sentence was reversed, and the whole judgment revoked, yet there might be good expectation, that they should be whipped and lashed, with some meaner kind of punishment, if they utterly did not perish. And if he might see but something, yet he should not loose all his longing. Yea there might be a farther hope, that they who at the first day of the forty, were by his preaching stirred up to repentance, yet within a little while after, might turn unto their vomit, and wallowing in the mire. For nothing which is violent doth use to last too long. Heauie things may be forced upward, but they will back to the center. A bowle will to his biace. Thus he feedeth himself with conceit, thinking every hour a year, before that he might see his will on them. Now if it had been referred to his discretion, to give the sign of invading, or to put fire to some mine, which might have blown up all, he would willingly have done it. His fingers would have itched, till all had been effected. How filthy is man's nature, how prone to blood and all naughtiness, if God's grace be a little from us, when an Israelite and a Prophet, shall sit and watch every moment, (as Aegeus did for his son Theseus) when such a city as Nineveh shall come to desolation? When that noble Paulus Aemilius had received from Perseus (who was now enforced to misery) a letter which imported the yielding of himself, and the kingdom of Macedonia, to the mercy of the conqueror: although this was like to be much for the gain and honor of Aemilius, yet now thinking that his fall was the ending of that monarchy, which while Alexander lived was renowned in all the earth, he broke forth into tears: But our Prophet, when a kingdom of far greater esteem, then Macedonia at that time was, is to be dissipated and ruinated, albeit he gain nothing by it, neither wealth, nor ease, nor honor, can be content to rejoice, and take much pleasure in it. And so he is on fire upon it, that nothing can persuade him, but that it will be done, because done he would have it; and if it should not be done, yet he will try the uttermost, and know a reason for it, why he should be put from his purpose: but indeed he will not otherwise believe, but still it shall be so.

13 Such doubting as this is, where so ever it be found, and a striving to have things be, according to man's project, against the apparent truth of God's designs, or his word, is derived frō the capital or chief enemy of our soul, who like the old man in Horace, is spe longus, long in hope, and will not quickly give over, if he have a mind to a matter. He sped in his encounter against our first parents Adam and Eve in Paradise, when there was much reason to the contrary, and therefore he will not distrust but that he may reach other also. Hence it is, that although he hear from the mouth of Christ himself, that the gates of hell shall not prevail against the Church, yet still he will be doing; by heresy or hypocrisy, or persecuting by tyrants, to do his best against it. When he knoweth, that where the Lord beginneth a good work, he will perfect it, yet he will not leave to oppugn the regenerate man, even to his death: he thinketh still, that he may do good on him. But it never appeared more in him, then in his behavior toward our Savior Christ, of whom although it were foretold, that he should be the Messias, yea the mighty God, as Isaiah speaketh, and the everlasting father, though he were miraculously borne, and many apparent signs of his D • itie were then given, though afterward he tried with him when having fasted for forty days, he endured three such temptations, as none but God's son could; though he had raised up the dead, and given sight to the blind, yea casting out many devils, had enforced them to acknowledge him; though voices had come from heaven, to agnise him for God's child, and therefore in all likelihood nothing could happen to him, but exceedingly to his honor, and to the good of his Church: yet he could not be quiet, till he had him upon the cross; here he pricketh Judas on for the desire of gain, there he spurreth the Priests forward, for envy and cruel hatred, he setteth Pilate on work, to bring him to his ende, for contenting of the multitude; not knowing whether if once he brought it to that pass as to lay him in his grave, with weight or watch or somewhat, he might happen to keep him there. Who knew whether that his fortune or policy may be such, as to hold him there when he had him? But indeed he was over-matched: for when he brought him to the cross, he brought him as to a chariot, whereon he was to triumph, and when as a fish he had catched at his body being put into the grave, as if he had taken it for a bait, with the hook of his Divinity which was covered underneath, him self was catched and choked. But until that he had fully felt it, he would never be brought unto it. Then if it be a practice of Satan, to use such a diffident incertainty, and yet a confident kind of doubting, and our Prophet borrowed from him whatsoever he had thereof, let us learn another lesson, first to try all spirits, that we be not deceived in taking error for truth, that so we may not yield to each suggestion, of appearance or probability, for that is not Christian wisdom, but to hearken what the Lord doth say of us, and of all men. But secondly when we see by the assurance of the word, and the motions of God's spirit, that this or that he would have, then with constant resolution, with patience and obedience, let us yield our selves unto it, not with humming or standing like Lots wife, who desired very fain to be safe in the mountains, yet would she be in Sodom too. God loveth a cheerful obedience, a ready resolved submission, to take well what he would have. And although we miss of our minds, as Jonah did here in his, yet if we renounce our selves, and will be led by him, the end shall still be with comfort. But no kicking against the pricks, no spurning against heaven, no wrestling against God, but obey and live forever. The Lord direct us so with his grace, that making use of such lessons, as the word in every petty circumstance doth yield unto us, we may serve him with alacrity, never swayed aside by our will, till we come unto his kingdom, to the which the Father bring us for his own Son Christ his sake, to both whom and the holy Spirit be praise for evermore.

THE XXVIII. LECTURE.

O Vr Prophet being earnest on everything, save that which he ought to do (for therein he is slow enough, as appeareth in the first Chapter) with a burning desire to see Nineveh desolated, sitteth him down near the city, thinking every minute long before that was effected. Albeit these people were far more, yet he doth not for them as Abraham did for Sodom, that is, double and triple a passionate request, that they might be forgiven, but having a desire that himself might seem no liar, he doth wish & could willingly put to his hand, to help it forward, that all were overthrown. But when he taketh notice, that without his motion God would spare that multitude, he fretteth and rageth at it, and in exceeding discontentment, remaineth not far off, even hoping beyond hope, that some evil would befall them. Being thus in his anguish, because he might not have his will (for so the most do interpret it, and the literal proceeding, and going on of the story do seem to enforce it) or being troubled otherwise (as some other would have it) with the scorching heat of the Sun, while he remaineth there expecting what should be the end, God raiseth up a certain plant, or growing kind of creature, to yield some relief to this angry person, that so consequently some little comfort might accrue unto him. Whether this were prepared at the first, when he came out of the city, that he made his booth only with that, or whether having cut down some other boughs, and enjoyed them in manner of a summer-house, and those now being dried, the other did spring up as a better sort of succor, more natural and more fresh, it is not much to our matter: but by God's special work he had it, and sat under it. There is a double drift which is aimed at, by the sending of this green thing to the Prophet, one to teach him by a parable, and demonstrative instruction, that he was much to blame, that himself loving such a trifle, would have had no reckoning made, of such a city as Nineveh. But of that I shall have occasion to speak in the end of the Chapter, where the Lord himself apparently deduceth it in that manner.

2 The other thing to be considered by us for the present, is the plain direct narration, wherein we are let to know, that Jonah to comfort him, and appease him for the time, hath a little tree raised up upon the sudden out of the ground, which the Lord of purpose stirred up, so that it had not been there, but only upon that occasion. Which when it had brought unto him a delicate pleasing shadow, fitting to his opportunity, he took as much joy in it, as if it had been some great treasure. But when he was more proud of it, then a wise man would have been, the glory and beauty of it, was dashed quite on a sudden. There cometh a little gnawing worm, which destroyed the life of this green thing, so that it proved to be dry and withered, and the cover was now as nothing, the shadow was clean ceased. Then he who very lately thought himself a happy man, in having somewhat to refresh him, is now as far to seek, as ever he was before. That you may the better conceive this whole case of the Prophet, so plentifully teaching us as it doth, may it please you to note with me those three things, which the text doth orderly offer to us. First the provision here made for him, of purpose [ 1] by the Lord; and therein we may observe the thing it self which was sent, and then by whom it came, and afterward the use of it. My second part is the hasty contentment, which the [ 2] Prophet too violently, and greedily received by the coming of this to him. And the third is the dissolution, & ending of all his [ 3] joy, by taking his pleasure from him. The instructions arising hence, shall be mingled with the doctrine.

3 What that was which is here spoken of, hath not only been doubted, in the ancient primitive Church, but it hath caused some stir also. The Septuagint expressed it by 〈 in non-Latin alphabet 〉 , which our English translation doth apparently follow, and nameth it to be a gourd. The later Greek interpreters, to wit Aquila, and Symmachus, and Theodotion, not liking of that word, did render it by 〈 in non-Latin alphabet 〉 , which is as much as Iuy. When Jerome afterward took on him to translate the Old Testament, out of the Hebrew into Latin, he following those later ones, put it hederam that is Iuy. And his translation now in his own time growing to be read, and that commonly in Churches, it seemed strange to the people, who were before used to copies taken out of the Septuagint, to hear such an alteration. The matter was most exasperated, by occasion of a Bishop which was in Af • ica, who reading to his people, as Jerome readeth, Iuy, they rather believing that, whereunto themselves had been used, by their former books and copies, fell to brauling with the Bishop: but especially the Greeks in honor of their Septuagint, would have nothing but a gourd ; and exclaiming of the falsifying, and depraving of the text, wrought much trouble to the Bishop. Here the good man was enforced, to have recourse to the Jews, to know the Hebrew of them, who either upon ignorance, or malice to the Bishop, or perchance to all the Christians, whom they could be glad to see • arring, pronounced it to be a gourd, and Jerome to be deceived. Agustine who at that time lived at Hippon, not very far off, understanding of this matter, and having other sayings to Jerome, (as men who are most learned, do not evermore agree in all matters and circumstances) with humility and great modesty, but yet roundly to the point, doth challenge Jerome for it, and relating all the tale of the Bishop, desireth to be satisfied. Jerome knowing his own worth, and by his skill in the Hebrew, which was then rare among the Christians, being sure that he had advantage over all that would oppugn him, spareth not to keep his own, for credit and reputation; and first disclaimeth the Jews for ignorant or malicious, and then secretly girdeth at them, who would needs have it a gourd, calling them Cucurbitarios. This is to be found in that Epistle, which is counted the eleventh in Agustine, where but briefly showing the truth, he referreth the reader farther to his Commentary on Jonah. Then from those two places put together, this is the point of the matter.

4 The word saith he in the Hebrew is Kikajon, or Kikejon, for I find them both in Jerome, although our commō Hebrew Bibles do read only Kikajon, and it is saith he a kind of little shrub, or tree, which hath broad leaves like a vine, and a very thick shadow, which with his stock or stalk beareth and holdeth up it self. This groweth much in Palestine, but most of all in sandy places. In the Syriac and Punike tongue, it is called Elkeroa. He addeth this of it further; that it is of that strange nature, that throw the seed of it into the earth, and there very quickly proving, it groweth to the quantity of a tree, so that within few days, after that it hath been an herb, and new green, it is in show a pretty tree. And this Jerome acknowledgeth to be the true thing, which here suddenly grew up to Jonah, which could be neither gourd nor Iuy; as for diverse other reasons, so because they had need to be held up, and sustained by other props, like to the vines amongst us, but this shrub of it self, beareth and shooteth upward. Yet the reason why he expressed it by Iuy, was especially to give the name of such a thing as was known in other countries, and Iuy did best please him, because Aquila and his fellows thought good so to expound it. Now having no apt Latin word, I thought it not fit saith he, to use the Hebrew, Kikajon, the Lord prepared a Kikajon, lest Grammarians lighting on it, when they could not understand it, should imagine it or conceive it, for some strange beast of India, or mountain of Baeotia, or some other monstrous matter. Thus was Jerome put to his shifts, neither ignorantly nor faithlesly, perverting the holy Scripture, but putting such a word, as according to that reason which God had given unto him, he judged to be most convenient. This is an instruction to us, that either in translators or expositors of the Scripture, we should not be too severe, to censure them or control them, especially when their learning and faithfulness is known to all, and that they willingly would not swerve: For as sometimes they cannot sound to the depth of God's judgments, the knowledge of all men being by measure, so other times again when they may take things rightly, they may want a word for their matter, because the tongue will not bear it; or they may be forced by a Periphrasis, to circumscribe and delate that, which thenselves could wish were shorter. (And yet afterward, another may come, who at the first sight, lighteth on a word or phrase, whereof the former could not think.) Here to show a man's integrity, in obscurities and great difficulties, the translator shall do well, to give a reason of his deed, in some observations or illustrations, that those things may appear in the margent, or after the Chapter, which do not in the text: and this way did Saint Jerome much make amends, by his commentary, which cleareth all this doubt in Jonah.

5 I said that one might see that, which another had not revealed to him: and so it is in this case, time having opened that, which formerly was not known. For our later interpreters, discovering that Kikajon in the Hebrew, is the same that 〈 in non-Latin alphabet 〉 in the Greek, which is spoken of by Dioscorides, and Theophrastus, and Galen, and whence that oil doth come, which is commonly called 〈 in non-Latin alphabet 〉 , and that 〈 in non-Latin alphabet 〉 in the Greek, is the same also with 〈 in non-Latin alphabet 〉 , have found out Latin words, which may express them both. Pliny speaking of oils, nameth one made of the tree cici, of which kind there is much in Egypt. Other saith he, call it croton, and some do name it trixis, and some sesamum siluestre. He hath that last name without question, from the writings of Dioscorides, who calleth 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , also 〈 in non-Latin alphabet 〉 . But now the Latin word Ricinus, is best known for this tree, whereof the oil which is made is called Olium ricininum. The Christian Philosophers and Physicians of later time, commonly term it Palma Christi. So that for the Latin translatiō we have now words fit enough, but wanting for the English, it is still read a gourd. Then to take the tree as it is, it appeareth by the description, first that it is one of those things, which do grow up very quickly, and therefore God bred here, and prepared such a matter, as most agreed with nature: not an Oke nor an Elm, which needeth a long time for growth, but that which might shoot up hastily. Secondly that the leaves of this, being large like to the Plane-leaf, as some have set it down, or to the Vine-leaf, as the most agree, were apt to yield a shadow, which is the point here intended. Whereunto this may be added as the third, which I did not mention before, that this plant is very subject to the gnawing and hurt of worms, which more cleareth that, which anon followeth in the third place.

6 Now we have that whereon all the working was, agreed upon; whence it followeth to be considered, who it was that sent it thither. The Lord God prepared this Ricinus. And manifest it is, that he prepared it suddenly, for it followeth afterward, Thou hast pity on the gourd, which grew up in the night, and perished in another night. Therefore if it were not made in a moment, which may probably be disputed, yet it was but one night in growing. This showeth the power of God, in the general dispensation of all things in the world, that when he listeth, he can make and send creatures on the earth, which shall complete his designements. He can raise up unto us, both trees, and fruits, and grains; when the earth seemeth to be barren, and the seed to be rotten in it, by too much or too little moisture, he can amend all with a word, and make the fields to be fruitful, and the drowned ground to be cheerful. Of him David saith truly: He turneth the floods into a wilderness, and drieth up the water-springs. A fruitful land he maketh barren, for the wickedness of them that dwell therein. Again he maketh the wilderness a standing water, and water-springs of a dry ground. Where it pleaseth him to visit, the basket shall be blessed, and blessed shall be the store, blessed the fruit of the cattle, and blessed the fruit of the ground, blessed the coming in, and blessed the going out. In the time of dearth in Samaria, within the space of a day he can make a measure of fine flower to be sold for a sicle, and two measures of barley to be at the self same rate: when to the unbeliever it seemeth a thing incredible, though the very windows of heaven should open, and rain down corn. We have had some late experience of his power in this behalf, when after years spent in moisture, and haruests seasoned with tears, he hath sent a more blessed reaping, and gathering in of corn. It is a great comfort to his servants, that evermore he can, and oftentimes he doth provide for his in their need, not a shadow only with Jonah, to hang over their heads, but satiety or sufficiency of all good things besides. If he do not yield abundance, yet patience and obedience doth hold it self content: it hath to do with a father; it hath to do with a Lord; a father who surely loveth, a Lord who can do all things: in his wisdom he best knoweth, what it is which will serve the turn: in his kindness knowing of it, he certainly will bestow it. But if it were for our good, what combining or conspiring of all the world against us, what adversity or extremity, shall hinder us from our happiness? If among our own, we find not that comfort which we should, then as he did to Joseph, and as he did to Daniel, he can send it among strangers. If both our own and strangers, and all mankind should leave us, yet birds and beasts he hath for us, the ravens to feed Elias, the dogs to lick the sores of Lazarus the poor beggar. If all living things do forsake us▪ yet the dumb and the dead, shall bring protection to us; the sea shall part for the Israelites, and Jordan for Elisha. So powerful and so mighty is the Lord's right hand, to to those who are his unfeigned servants: they shall • ant nothing that is good. He meaneth not such as they think of in their fancy, but as he surely knoweth. Some fig-trees whereof they thought not before, shall yield them meat: some strange tree shall yield them shadow, that even when they deserve it not, as here it was with Jonah, they might sit in the shadow.

7 As the raising of this plant doth note his vnmeasured power, so the word which here is used, doth note his all-seeing providence. He prepared this Ricinus. I find this word in the first Chapter, the Lord prepared a fish, but here it is thrice together: he prepared this tree to shadow him: and in the next verse after, he did prepare a worm, and in the verse after that, he prepared a fervent East-wind. What? is a little blast of wind, the immediate work of God? and a little tree for a shadow, was it made by his finger? yea was the worm his ordinance, such a base and creeping creature? Doth God take care of these things? Where is the Atheist and the Epicure, who if he will be so good, as to allow the being of an high power, which sitteth above in majesty, yet he will not be persuaded, that he meaneth to trouble himself with inferior & small matters. Perhaps he regardeth the tumbling about of heavē, & the going out of the Sun, or Moon, or stars, but for these lower bodies, no care nor account of them. Or if the earth in general, or the sea be thought upon, yet these individual substances, which be of lesser kinds, come not within his reckoning. Who will think that God will be busied, about the riding and going, the inventions and devises, the trades and occupations, of wise men and of fools? Hearken Atheist and listen Epicure, not the meanest man on earth, not the smallest child in the womb, not a sleeping or a waking, a waxing or decreasing, yea not a thought of the heart, but is distinctly known, & severally considered of. He that planted the ear, shall he not hear? or he that made the eye, shall not he see, or he that teacheth man knowledge, shall not he understand? Thou art about my path, and about my bed, and spiest out all my ways. There is not a word in my tongue, but thou knowest it altogether. Nay, doest thou make any doubt of man? Very trees, and winds, and worms, the smallest dust and Atomus is made and guided by God. He who in the first creation, framed the heaven and earth, and their armies, hath not the least soldier there, not a gnat, not a fly, but he knoweth & counteth on him. It was he who made the frogs, and grasshoppers and flies, and very creeping lice in Egypt. Not a sparrow lighteth on the ground, not a hair falleth off the head, but by his leave and license. Therefore tremble thou unbeliever, and think what a case thy case is: thou hast lived so many years, and in every moment of them thou hast been watched and looked on: thou hast spoken so many foolish words, and uttered so many froward sayings: thou hast done so many wicked things, thou hast thought so many wanton and irreligious thoughts, & thou must have all discovered, and disclosed to thy face, when the throne shall be set, and the books shall be opened, when the sea shall yield up her dead, and the grave shall yield up hers, and there shall not be any escaping, but thou must hear thy doom. Then thou shalt feel him condemning, whom thou wouldest not believe calling. But thou poor and mild one in spirit, whosoever thou art, which trustest in Christ, and hast a will to serve him, lift up thy head at last, and hang it down no longer, for the sufferings of thy sorrows, the troubles of thy heart, the endurings of thy vexations, the conflicts of thy conscience, are known & daily seen. God crieth to thee from heaven, It is I who look upon you, do you wrestle and I will help you, do you conquer and I will crown you. He who taketh such care as God doth, of winds and trees and worms, certainly reckoneth all thy flights, putteth thy tears in a bottle, noteth all things in a book. Thy hands are not lifted to him, thy breast is not beat before him, thy cheeks are not deawed unto him, but he noteth it and remembereth it. There is not a cup of cold water given, which shall lose his reward. Then we serve a blessed service, who live under such a Lord. But to say no more of him, (either for his power or his providence) who provided this for Jonah, in a word let us see the use of that which is prepared.

8 The end why God sent this pretty tree, was to cover the head of Jonah, that it might be a shadow for him, to comfort him in his grief. That the man was out of tune, I have shown before so often, that I need not again repeat it. The everlasting Father, most of all to teach him, to bear a good mind to Nineveh, but in present to sustain him, that he utterly sink not down by his peevish and froward grief, doth send him here a small thing, to serve his turn the while. The nature of fretting persons is, that when they have apprehended any great cause of discontentment, as they persuade themselves, they are sorely troubled with it: but if a second cause be heaped upon the first, and another upon that, no measure doth contain them, but they rage and storm, as if all things had conspired to work their bane, and they were men accursed. And indeed by this means, the wicked oftentimes do come to their final destruction. But God being better minded to all those whom he loveth, doth moderate their vexations, and measure out their grieuaunces, that they many times shall have their back burdens, but they shall not have too much. Either one thing or another shall stand up in the gap, although it be so small a matter, that taken by it self, it seemeth rather contemptible: but for that present time, by the fancy of the party, may be thought worthy the having. When the mother hath beaten her child, whom she would have to be chastised, but not his heart broken, she reacheth out an apple to him, or some trifle to appease him. In comparison of God we are as babies, especially when fury & passionate vexation hath surprised all our affections, and therefore as a child is pleased with a little, (but that endureth but a small time) so a little thing doth stay us, although I dare not say doth content us. When we are ready to drown, a little twig being suddenly catched on, doth relieve us. When we are ready to famish, a little food doth preserve us, and hold our life for the time. And it is marvel to see (so humerous is our nature,) how small things bring breathing to us, even as little ones as this shadow, which was here over the Prophets head. When Jeremiah was oppressed with misery upon misery, nothing was more heavy to him, then his thrusting into the dungeon. Yet when by the black-Moors means, he was gotten out of that hole, although he were still restrained in the utter court of the prison, and had evils enough upon him, yet this appeased him well; as may easily be gathered, in that the black-Moore had his life for a recompense of his kindness. When Samson was most in need, some water out of the iaw-bone of the Ass did quiet him. Whē Jonathan in the battle had over-fasted himself, a little honey taken up upon the end of a stick, recovered his dimmed eyesight. Doubtless the conflicts of Paul were many while he lived at Rome, with Gentiles and Jews, with the learned and unlearned, with the persecuting tyrant, yet I verily suppose (because God's spirit doth mention the matter) that it was a good ease to him, that he might hire a house by himself, and at home be free from their baiting. In this point let everyone of God's children look to himself, and remember, if oftentimes when his fretting hath been greatest, he hath not had some allay, by the coming in of a friend, by receiving of some letter, by hearing somewhat else which better doth content him, by something before not thought of, which pleaseth for the time, and if by nothing else, yet by falling on sleep. These be mercies from the Lord, who will not have his to sink; and there is not the least of these, seem it never so base a thing to the standers by, but it is sent in unto thee, even from heaven and the Highest, to refresh thee as his child, as this shadow was here to Jonah. And thus much be now spoken of these three circumstances, arising from my first general note, what it was that was prepared, by whom, and to what end.

9 We are now in the second place, to look in what sort he embraced this favor. He was exceedingly glad. The opportunity of the thing, which so served him for his purpose, to refresh him withal, and peradventure the rareness of it, (for rare things in every kind do most of all delight) put the Prophet into such gladness, as if he had found some precious treasure. If it were not, that we all are such, it were strange to see of what metal this messenger here was made, that a little maketh him grieve, and a lesser thing maketh him glad, and as a child or a boy, moderately he taketh nothing. What a matter was this, that Jonah who had been trained up in Israel, and had done the Lord service there, who was sent in a message to such a City as Nineveh, where his words might concern a Monarke, and Princes, & great Peers, should be so silly a creature, as to joy in a thing so brittle? In dehorting men frō too much embracing the delights of the world, we figuratively use to call all pleasures here, but very fumos & vmbras, no better then smokes and shadows, not that we really imagine, that men set their hearts upon such things. But here is one who in earnest is much in love with a shadow, and that not the shadow of himself, as the Poet feigned of Narcissus, but of a little tree. Here if he had had some company, it is likely that he would have led them round about this his joy, and shown them all his pleasures, which with some admiration he had received frō it. If this man had been some Solomon, that he might have had in all magnificence, whatsoever his heart desired, he would have been much in love with it: but if he had been in Paradise, he would have been mighty proud of his trees, and fruits, and shadows; very likely that doting on them, he would not so soon have parted with thē as Adam did. Yes, possibly much sooner, if possibly that might be: when he shown himself so fantastical; any toy would soon have turned him, who was up and down with such trifles.

10 Hereafter do not marvel, that the Lord forbiddeth men to glory in greater matters: Let not the wise man glory in his wisdom, nor the strong man glory in his strength, neither the rich man glory in his riches; but let him that glorieth, glory in this, that he understandeth and knoweth me, when a Prophet shall be pleased in such silly shadows, as if it were in some celestial joy. For the emphasis of the word doth intend that he was very highly pleased. And yet it is a thing much vain, to set too great affection on strength, or wit, or wealth, or any terrestrial matter. For do we not a wrong to God, and much spoil him of his honor, that when we are to love him with all our heart, and all our soul, to think of him, to rest in him, to make him our meditation, and to use all other creatures but as his gifts and blessings, by a million of degrees subordinate to himself, and only to be employed to the setting forward of his service: we will dream of them, and think of them sleeping and waking, in company and alone. Do not parents thus oftentimes, set their hearts upon their children, and make almost God's of them? at every word my son, or my boy, or little girl: and when they grow somewhat bigger, there are no children like their children: the wind may scant blow on them: the very ground is the better that they do go upon: the sleep is never too much broken, nor the belly too much pinched, to heap up trash for these children. Yea from whom will they not pull, even the widow, and the fatherless, to enrich this their delight? Do they not grieve to part with a penny to the use of the most holy businesses, because it may diminish their portions? This made Saint Agustine say, For whom do they keep their riches? for their children he answereth, and they again for their children, and the third descent for theirs. But what is here for Christ? what is here for thy soul? Is every whit for thy children? Among their sons on earth let them think upon one brother above in heaven, on whom they should bestow all, or at the least devide with him. But Christ and God shall stand back, when it cometh to these dainty children. Now to speak plainly, was this the end wherefore thou beggedst children at the hand of thy maker, to delight thy soul with them? Was this the cause wherefore God gave them, that they might thrust him out from the habitation of thy heart? Thou doest use his blessings fairly, to joy more of the gift, then thou doest of the giver, not to think who sent the tree, but to joy only in the shadow. It is odds of many to one, but that thy wantons, afterward will work thee as much joy, as Eli's children did to their doting father, that is, bring a curse on thee or them; or as David's sons did to him, when Amnon ravished Tamar; and Absalom slue Amnon.

11 Look what is here said of children, is as true also of beauty. God doth give to some the countenance of a Joseph, or a Hester, of purpose to remember them, that as their bodies exceed, so their souls should go beyond their fellows in devotion, in sanctity, and all virtue: else the outside will be fair, and the in-side will be foul; it will be but a painted sheath, it will be but a whited sepulcher. But it falleth out oftentimes, that in steed of thankfulness and humility, there groweth such an over-liking of this frail and brittle show, that God is displeased therewith. Heathen men have thought upon the fading of this flowe • , Forma bonum fragile est. Beauty is but a brittle good thing. O formose pure nimium ne creed colori. O fair boy do not trust too much to thy color. Both Solomon and his mother, although she were a woman and certainly very fair, yet have recorded this forever, that favor is deceitful, and beauty is but vanity. Yet do we not know, that some take more pleasure in this, then Jonah did in his shadow? For he did this only for a day, but they do it all the prime of their youth, and that with such affectation, such earnestness and such labor, (as indeed pride is painful) that in the morning and evening, their cogitations are set on their clothing and kemming, yea perhaps on Jezebels art, and it may be that in their sleep they dream of it too. If that Pambo of whom Socrates doth write, were now alive, he might have work many times. For he once beholding a woman most curiously trimmed, and exquisitly tifted up, broke forth into bitter tears, and being asked the reason, he assigned two causes of it: one was, that she should take such pains to help forward the destruction of her own soul; and the other was, that she was more careful of her face, to entice men unto lust, then she was of pleasing God. I think now he might much sooner find examples of such things, then Diogenes could find a man. But for the male sex, are there not which take more care of their slicking and of their platting, then of the kingdom of heaven? Did Jonah more set his heart on the shadow of his head, then they do on their hair? He chode with God for the one: & they will stand to the uttermost with God's officers, his vice-gerents upon earth, for the other: yea be thrust from a society, or be clapped up in prison, rather then part with that fleece. There were such in the days of Seneca, whose words if they be too bitter, lay the fault upon him, and imagine that I do but cite them. How are they angry saith he, if ought be cut off from this mane? if ought be out of order? if everything fall not into those round rings or hoopes? Which of these had not much leifer, that all the state should be troubled, then his hair be displotted? who is not much more careful of the grace of his head, then of his health? who maketh not more account to be compt, then to be honest? Will you think that these men are idle, who have so much work as they have, between the comb and the glass? If this speech do seem somewhat hard, the fault must lie vpō Seneca: but surely he saw some as proud, and glad of their tricknesse, as Jonah was of his shadow. Saint Agustine was not so Stoicall, but a more sociable man: let us rather therefore hear him. Thou art not well powled, saith a grave man unto a wanton youth: it doth not become thee to go with such feakes and locks. But he knoweth saith Agustine, that his hair doth please I know not whom. He hateth thee, reprehending him with true judgment, and keepeth in himself, what he liketh with perverse counsel. But to follow this point no farther, let nothing which God giveth, be delighted in too much: let us take such things as he offereth us for helps, and use them accordingly; but let us not esteem of moale-hills, as if they were mighty mountains, not of shadows as of graces, not of transitory trifles, as of heavenly and spiritual joys, not of creatures, as of God. Our great joy must be in the Lord: other things must be but appendices, and additaments, and circumstances. As we need not be insensible, whē such things are bestowed upon us, so we must take heed of exceeding gladness, and overmuch joying in them, lest besides the offense to God, that end come on them quickly, which did light here upon the cover of Jonah, which now cometh in the third place to be delivered to you.

12 When Jonah thought with himself, that he had such a [ 3] pleasing knacke, as no man had the like, it is all dashed on the sudden. The Lord prepared a worm. Perhaps it was a caterpillar, perhaps of some other kind, and this the very next morning, after that the Prophet was in his glory, came and gnawed the stalk of his shroud, and made it forthwith wither, so that the shadow and greenness of that, which the man before esteemed as his chief delight, did perish in a moment. Now might this vexed soul easily learn, that his love before was vain, whē a little worm was able to overturn his felicity. Look what course God used here in this his extraordinary work, the same he oftentimes doth use in matters which are more common. When things come to us in hast, as this tree did here in one night, they as hastily part again. When riches come too quickly, they quickly take their flight. Sudden glories decay suddenly. When we behold green things to show themselves, as with a kind of violence, we may fear a quick dissolution. The fruit which is soonest ripe, is found to be soonest rotten. When children in tender years, do abound with incredible wits, as being over forward, they hold out few times long. God doth recompense that in towardliness, which he denieth in time, & when he hath made them fit, he taketh them to himself. When the greenness, and the freshness, and shade is more then it should be, then fear some worm which may gnaw, some sickness which may dissolve this rath-ripe soon-rotten fruit.

13 But this doctrine is yet more general: for if there be anything, (come it soon, or come it late) whereon the heart is too much set, God hath means to destroy it, and the more our joy is on it, the rather he doth remove it. For there is nothing here of longer lasting, then seemeth good to himself: and to speak generally, here is nothing of continuance. Rocks themselves do consume: great towers come tumbling down: the timber hath his rottenness, the iron hath his rust: the garments have their moths. The favor of mighty Princes hath a sudden worm of mutation. Joab the greatest about David, is by the mouth of David designed to execution. Permenion and Philotas as they felt the sweet of Alexander, so they felt the bitter also. Honest Seneca had hard measure at the hands of his scholar Nero. So riches have their wings to fly away when we most need them. Job the mightiest in all the East, is poor even to a Proverb. Haman who was so glorious, that he thought to have devoured a whole nation for one pray, is suddenly stripped of all, yea and put from his life too. So it is for health, and so for wit. Tullus Hostilius the king of Rome, who before was healthful and an able stirring man, lieth afterward drowping with sickness. The Emperor Justinus who thought that he had wit at will, lost it all and became a mad man. Then what is there here, wherewith a wise man would be in love, especially to joy in it so, as to count it his high contentment, when there is not the least moment, but in it all may be dissolved, and a departure made of this felicity: but i • none of so many good things (as the world reputeth them) be diminished, yet there cometh some small matter besides, which spilleth all the glory of them. Hear what Agustine saith of this: It is a true and worthy saying: Although mad joys be no joys indeed, yet be they as they be, and delight they what they can, the gloriousness of riches, the swelling pomp of honor, the devouring of dainty fare, the wars which are seen on stages, the uncleanness of harlotry, the wantonness of bathes, yet if there come but a little ague, it taketh away all these, and depriveth men while they live of this false beatitude. There remaineth an empty and wounded conscience, which must feel the Lord for a judge, whom it would not have for a keeper, and find him a rough master, whom it did despise to seek unto, and love as a sweet father. Such is the known uncertainty and vanity of those things which this world yieldeth to us, and therefore we are well helped up, to set our hearts upon them.

14 To wean us from such thoughts, and make us see our folly, when we let our eyes be dazzled with the brightness of such a glass, God doth take away that, wherein our pleasure did most consist: that when we have admired some things of this world as excellent, and thought them to be great, yet lose them in a trice, we may see how vain they be, and so direct our thoughts, our hopes and meditations, unto that which is more lasting. And this he doth to us in his fatherly discretion: for as the burned child dreadeth the fire, so when by sound experimēt it shall be beaten into us, that we have leaned but on that, which is like a broken reed, which faileth and peradventure hurteth too, we may afterward pass by such things, as not esteeming them at all, or but think of them in their place. And this is a certain argument of God's friendly mind unto us, that in the end he meaneth to bring us home to himself, because he cutteth off such snares, and entanglements, and impediments, as would pluck us from heavenly studies: he maketh the wilderness tedious, and bitter, and smartfull to us, that we may the more long for Canaan. But he suffereth the worldlings and Epicures to enjoy their fill: their pleasures do stand with them, and follow one another, that they may have their heaven here, & their glory upon earth, (for elsewhere they shall not see it) that being full fed with earthly and temporary delights, they may be in love with those follies and choking vanities. And that is the cause, why wicked and unmortified men being ready to die, do account it a hell unto them, to leave all and depart with death God's messenger, which cometh for them, and must be the end of all, when they see themselves housed with glory, and lodged with all kind of beauty, their fish-pools & their orchards without door to please them, their music of all instruments within door to delight them, their cattle about their ground, their children about their table. Whereas the man who hath been used to bear the yoke from his youth, and to leave, and lose, and lack, never standeth nor staggereth at it, but when he is bid come, he slippeth his coat with Joseph, and with a good will springeth away, being assured that he leaveth nothing which may be reckoned of, but shrubs, and leaves, and shadows: but he goeth to such a Savior, Redeemer, and Intercessor, as he long hath thought of and longed for, whom until he saw, he was never contented and in quiet, and who will welcome him when he cometh, who will keep him when he is there; who will dwell with him forever. God imprint into our hearts a true desire of this Savior, that esteeming all worldly things but trāsitorie and vain, we may only aspire to him, to whom with the blessed Father, and the everlasting Spirit be praise for evermore.

THE XXIX. LECTURE.

A S by that which went before, in part may be seen, that the patience of the Prophet is once again to be tried, so by that which now followeth, it most evidently appeareth. While he sat in expectation for Niniues destruction, much pained with the burthē of his distempered thoughts, God a little to appease him, whom each small thing perplexed, raiseth up a certain 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 have done, or then a wise man would, the same hand which did send it, by a very abject body, a worm, did overthrow 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 joy, (for the more we love what we have, the more we grieve to leave 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 contrary, another thing to displease him. The wind and Sun are set to warm him without, who was so hot within, that since he was prone to anger for the loosing of his shadow, he might see what it was to miss it, when there was now such use and necessity to enjoy it. Jonah being like himself, very quickly apprehendeth this, & boiling in impatiency, would be no less then dead, to be rid of this vexation. In his very heart he doth wish it, such a fiery heart was his heart, that his life were removed from him. And his tongue secondeth his mind, so that he feareth not to speak it out, that it were better for him to die then to live. So because he had not his shadow, he would not have his life.

2 God who had a double purpose, first to reprove his impatiency, and intemperate kind of carriage, and secondly by his own words to school him, that he should not be so hard-hearted, and very cruel to Nineveh, doth not let him wast himself in his choler, no not for a moment, but asketh of him mildly, if he did well to be angry for such a green growing cover: so giving him to understand by an insinuation, (if his judgment had been capable thereof) that he went much awry. But the other in his fury, will not be checked therewith, but cometh on him again, I do well to be angry, that I do, even to the death. You see he maketh no spare at God, but fondly having thought, he doth utter 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 weakness, who maketh no care to bind one sin upon another, and in the same transgression of anger & impatiency, to lay lode upon lode, which yet the Lord doth bear with, and turneth to our instruction. Which that we may the better fasten on to our edification, we may note in the former verse, God's trial, and Jonah's patience: God's trial which was little, and his patience which was none. In the latter verse, the Lord's reproof, and his entertainment of it: the one mild, which had great cause to be rough and severe: the other frowning and boisterous, who if he had looked well to it, had great reason to bend and carry a lower sails. In all these the first thing offered, is the plain direct narration of that which befell to Jonah.

3 If we love our own ease and quiet, we had need be very vigilant, that we strive not with God, nor show our selves discontented with anything that pleaseth him, since he hath such power over us, as to cross us and curb us, in as many sorts as he pleaseth. Because we are his creatures, and he is Lord of all, we lie open on every side to be beaten and stricken by him, in taking away our liking, and sending us that which we loath, and doubling it and tripling it, as seemeth good to himself. When David had lost that child of his, which was conceived in adultery, he had gained much by the bargain to have fretted & grumbled at it; because it was immediately in God's hand, to let Absalom rise against him, first to defloure his concubines, and then to seek his life; and after to suffer Shimei to rail on him, and revile him. When Job had the news first brought unto him, that his oxen and his asses were seized on by the Sabees, his case had been much amended, to have grudged and grieved at it: whereas his Camels and his sheep, yea his very children were under the same hazard, yea his flesh every hour lay subject to be stricken with blaines and sores. This messenger sent to the Ninevites, who thought to have found his harbor in the morning, as green for him as he left it in the evening, had been well helped up, to mutter that all was dry and withered, when he was within ones fingers, who (to teach him that no sorrows do use 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 immediately he doth. For when the Sun did arise, whose appearance is most pleasing, for dispelling of the darkness, and bringing light to the world, and therefore by all creatures is naturally desired, God accompanied that Planet, with such a more then common heat, that this weak man could not bear it. He stirred up an Eastern wind, which had in it such a quality, that it made the heat of the Sun the stronger, and less to be endured by him.

4 I do not find that the Expositors speak so fully to the matter of this wind, as me seemeth this text doth wish, but look what I find anywhere fitly spoken, I shall deliver that to you. Commonly the Eastern wind is a strong & ruffling wind. As in Exodus, when the red sea was miraculously to be made to part it self in sunder, to give passage to the Israelites, God caused a strong East wind to blow upon it all the night, & that made the sea to become dry land. In the eight & fortieth Psalm, God is said to break the ships, and it is with the Eastern wind, which intendeth it to be boisteous and blustering. In the Prophecy of Isaiah, when God speaketh of such afflictions as he would in some measure lay upon his people and Church, he saith, that he will keep that measure, when he bloweth with his rough wind, in the day of his East wind, which importeth a very great storm. This made some think 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 Rabbin's of the Jews, being the more encouraged thereto, because the adjunct here used, doth come of the radix 〈 in non-Latin alphabet 〉 , which signifying surdum esse, or surdum se facere, to be deaf or thick of hearing, maketh them render it by this speech, vehemens Eurus, that is, such a one as while it bloweth, men are made deaf, because they can hear little or nothing. But see whether this imply not a very flat contrariety. For whereas the Sun with a marvelous parching heat, did beat upon him, (which matter is evident in the text) if so great a wind had been added thereunto, it had brought all to a temper, which might tolerably be borne. For what the Sun had warmed, the great breathing had cooled; and what the wind had hurt him, by the too cold blowing on him, had been helped by the Sun heating, and so of the two extremes had been made a mediocrity, which needed not to have offended this patient so impatient. Then we must look farther yet, and find some other meaning. The word in the original will best unfold it to us; for 〈 in non-Latin alphabet 〉 before mentioned, doth signify silere or tacere, to be silent, as well as to be deaf. So the East wind which was here sent, was a silent and calm East wind: which Junius and Tremellius did very well observe, when they put it Eurum silentem, a calm or quiet East wind, and noted thereupon, that that word was put to distinguish it from the violent & big East-wind spoken of in other places. This was then so small a wind, as that it violently did not pierce through the air, to trouble and cool it, but rather joined with the Sun to warm it. And this hath the true analogy, and reference to that meaning which is aimed at in this place.

5 Saint Jerome helpeth us well here, who in the words of my text, hath vento calido & vrenti, a hot and burning wind, and in some other Scriptures doth interpret the words used here 〈 in non-Latin alphabet 〉 , 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 Ezekiel, and so in the thirteenth of Osee, in which places other men only put it an Eastern wind. Now that the wind hath some force of an extraordinary heat, may be gathered from such blastings, as are spoken of in the Bible: as when it is said, I have stricken you with blastings, meaning their corn, or the blossoms of their fruits upon the trees; which if it be not sufficiently declared, by the experience of husbandmen, who (if I be not deceived) do call it a red wind among us, yet let the dream of Pharaoh confirm the one and the other; that the wind doth blast, and especially the East wind of all winds. For the seven thin ears of corn, which are there mentioned, are said to be burned or blasted, & that with the Eastern wind, as supposing that in those East parts, near Egypt or Palestine, that wind is much accustomed to it. Then that which parcheth the corn and maketh it satty, that which scaldeth the blossoms by a still warm exhalation, being now used of purpose (by him who ruleth all things) to make the air to be sultrie, might well double the heat upon Jonah. Our Savior hath a saying, When you see the South wind blow, you say it will be hot, and it cometh so to pass. Franciscus Valesius taking on him to yield a reason out of nature, wherefore it should 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, heat of the Sun, which is warmest in the South-point. The Sun-beams and the blowing, coming both from the self same place, make each other the hotter. This reason for the South-wind might increase the heat of the East-wind, upon the head of the Prophet: for it is said in the text, that it was at the Sun rising, (which we know to be about the East) that the wind blew warm vpō him. By all which we may find it evident, that a faintie sultrie blowing, which might open the pores apace, and provoke sweat in great plenty, might without any kind of miracle, effect what is here spoken. Especially when the Sun, as the fountain of all heat, was joined thereunto, who as David describeth, doth use to burn by day; for smiting is there burning: and concerning which, the spouse in the Canticles can say of her self, I am black, for the Sun hath looked upon me.

6 Thus literally we have the true sense of the story: wherein it is added farther, that the heat which came by this means, beating upon his head, made him no less then faint, which befalleth sometimes to travelers, or men bathing too long when the vapor over-quelleth thē. There is nothing more natural to our life then heat; for life consisteth in heat & moisture; & heat moderately tempered, is desired by mā & beast; & the very earth doth more flourish by the warmth of the Sun upon it. But heat more then convenient to the body which receiveth it, doth more hurt and destroy, then cherish and preserve. In this fitly resembling the prosperity of the world, which so long as it is so moderate, as that men's minds can wield it, it encourageth unto good, and stayeth from many falls, which necessity would enforce: but when it is heaped upon us with such a weight as is beyond our supportation, we sink under the burden of plenty and abundance. The wise man saw this well, when he made request to God, Give me neither riches nor poverty, but feed me with convenient food: lest I be full and deny thee, and say, who is the Lord? or lest I be poor and steal, and take God's name in vain. Then it is ordinary, that as too much heat doth faint us, so too much wealth doth choke us; while the Lord doth not give to every man the mind of Job, or of Abraham, or of Solomon while he stood upright, that is, with thankfulness and tēperance, to dispose of great things well. Oftentimes great wealth giveth great spirits, and so puffeth the possessors up to pride, maketh men despise their maker, and contemn their brethren: it bringeth also much idleness, and so inflameth the lust, and maketh a God of the belly: it bringeth great store of care, and worldly perturbations, and so doth choke the seed of the word. What brought Haman to the height of his arrogancy and folly, but the plenty which he had? What brought him in the Gospel to yield his soul to security, but that his ground brought forth much fruit? Of prosperity saith Lactantius, cometh luxury, of luxury grow all vices, yea impiety against God. So Jerome writing on the Prophet Jeremiah: Plentie breedeth security, and security, 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 give 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 exemplify. I would that this were not true in very many other men, that as their state increaseth, so doth increase their sin.

7 This hath made some dispute, I say not that a competent measure, but penury and necessity, and adversity, and the cross, are rather preseruers of piety and duty, then plenty and prosperity: illustrating their intent, by that Parable in Plutarke so well known to every man, of the Sun and the wind, who were at strife whether of them two should sooner put a man beside the cloke which he had upon him. While the wind blew, he held it the harder, but the Sun with the strength of his beams made him throw it from him. Prosperity maketh many lay aside that clean vesture of purity and innocence, which they buckled hard to them, while they were duly exercised in carrying the cross. Peradventure this point hath too often been verified in the Church. They who in the ancient persecutions loved one another, fell to discord and dissensions, and shameful stirs each with other, when the Emperors once grew to be Christians, & peace shined in the world. Hath it not been too true, that some who in the time of bloody persecutors have lived admired lives, in exile beyond the seas, yet have scant retained their first love, and kept their ancient zeal, but have thought that to be fence enough, to shield off some not commendable actions, that they might say, that the time was, when for Christ's sake they left their country. How fitly may men in such a like case be compared to the ice which hangeth down from the house in frosty weather, which is able to endure the sharp blast of the Northrē wind, but when the Sun once breaketh forth, it melteth and falleth away. Again, were there never such, who when in this place they were masters but of small things, & the greatest part of their maintenance, so depended upon God's providence, that in the beginning of the year, they could not make account to reap one half of that, which would satisfy, and yet God sent it in unto 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, have been dumb as the fish, and go the Church as it will go, neither tongue nor pen shall once move to ruinate the forts of Antichrist, or to build one foot for Christ. Shall I say that they have left the net, because they have that for which they fished? Or shall I rather liken them to the Adamant stone, (although peradventure you will say that that is too severe) whom no cold nor hammer can dissolve, & yet as Solinus writeth a warm thing maketh it yield and fly in pieces. But that is the blood of a goat; and these men touch not blood. I could wish that blood did not touch them, and that the blood of better things then goats. Their idleness in abundance, and abundance in their idleness, is stained with the blood of the sheep of God's pasture, who perish for want of food. How much better had it been for these persons to have lived still private men, & to have pleased God, by consecrating their little to Christ Jesus, which doubtless they would have done, if they had risen no higher, thē to have so much, as by their usage of it, extinguisheth both the fire and sparks of devotion? Shall God the more he sendeth us, be the less honored for it? Shall we in our small wealth pay him much, and fly off from him in the greater? It was a fault both noted and condemned in the Carthaginians, that whereas they were sprung from Tyrus, and used yearly to send the tenth or tithe of their incomes to Hercules the peculiar God of the Tyrians, which custom they observed while their commodities were small, they neglected afterward (when they grew to be masters and possessors of greater matters) to send at all, and so by little and little came to contemn that Hercules. In the service of the true God, let this never be said of Christians, of learned men and Ministers, that they so forget themselves. Whē we think that we are at the highest, let us not then indeed be lowest: most knowledge and best place may do the Lord best service. But no man while he is on earth, is at the highest of his desires: there remaineth yet one step to heaven, 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 heed of prosperity, as a most enticing thing: it was too much heat that brought Jonah to his last enormous crime. Let us know who it is that sendeth all, and let us still be thankful unto him: let us know that worldly felicity must be reckoned for, in the day of great account: in the height thereof, let us remember to be humble: let us think that it may soon end, and be tumbled up-side down. That which Gregory Nazianzen reporteth of himself, can never sufficiently be commended; for his custom was, that when any matter fell prosperously out unto him, (to the end that he might make his mind modest and lowly as it ought to be) he would read over Jeremiah's Lamentations, a fit book for such a purpose. A wise course and a godly, and most worthy of such a man. And this be spoken of that trial, which here was laid on the Prophet.

8 When the heat had plied him in this sort, that both [ 2] Sun and wind jointly warmed him, as if they meant to melt him, he kindleth as fast within as ever he did without. In the natural course of things, look where the air without is coldest, there the inward parts are warmest, which maketh men in the Northern countries eat with better stomachs: but where the air is hotest, there the heat within is diminished, as appeareth by the Southerne people, and our selves in the height of Summer. Thus it useth to be in nature. But Jonah in his action passeth nature and grace too. For as if all his heat without, had gathered from the exterior circumference of his body, 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 wisdom forbear to speak: some speak that in fury, which themselves scant think. But this man is no dissembler, he thinketh it with his heart, and he uttereth it with his tongue. Caesar Borgia and his father Pope Alexander the sixth had a Proverb fastened on them by the Italians of that time, that the one of them never thought as he spake, and the other never spake as he thought. But it is plain that Jonah was of another metal. His mind and mouth went together; and both were most unadvised; for needs he will be dead. Some think that his vexing anger was, because he saw what the Lord intended in all this matter, that is, to spare the Ninevites, whose destruction in truth might more justly be displeasing to him, then that of the tree to Jonah. I deny not but the same reason stirred him up to his former anger mentioned in the first & fourth verse of this chapter; but here the cause of vexing was apparently for [ 9] the gourd, for so God speaketh in the ninth verse. He had set his heart too much upon it, doting on that which pleased him, and had not by meditating of patience, and prayer to God to send it him, composed himself to endure the smallest cross, were it but to come from Sun or wind, and therefore he was so troubled. How ready is all mankind to take at the Lord's hands, whatsoever he will send beneficial to them, but let him diminish but a little, and profer the rod in steed of it, and all flieth out of joint. Few in misery say with Job, The Lord gave, and the Lord hath taken, blessed be the name of the Lord. This made Bernard complain, that many acknowledge Jesus, but do not acknowledge Christ, (so he descanteth on these names) they love him as a Savior, and while he heapeth good things on thē, but they endure him not annointing them with medicines and afflictions. Perhaps they can speak of patience, and suffering all occurrence, with fortitude and constancy, and settled resolution, but when it cometh to the trial, (as Tully sometimes said of himself, to his friend Philiscus) It is one thing to say it, another thing to suffer it. But a champion is not known, till he have one to assail him. It is the tempest which trieth the ship. Strength appeareth not but by a burden. In Saint John's Revelation, whē captivity and the sword had been mentioned close before, it followeth, Here is the patience and the faith of Saints. It is but peevish hypocrisy, to make show to love the best virtues, but to fly from all things that make trial of them. Concerning men who use that fashion, Saint Gregory doth speak thus: Humble saith he, they will be, but without any despising from other: they will be content with their own, but so that they must want nothing: they willingly will be chaste, but without • pulling down the body: so they will be patient gladly, but without any to reproach 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 reckoning.

9 Although Satan were much mistaken in the person of Job, yet it seemeth that he shrewdly gessed at the manners of mē, when he said that Job did not serve God for naught, Thou hast made a hedge about him, and blessed the works of his hands: but now stretch out thy hand against him, and he will curse thee to thy face. But it is an iniquity of iniquities, that when we have received good things, we will bind God to maintain and perpetuate them upon us; else we will be out of all quiet, and ready to renounce him. If we could once learn that lesson, to use things of this world, as though we used them not, to run and lick, and lick and run, as the dogs in Nile do; to know in what sort we hold all which we have, life, and lands, and goods, and children, and necessities, and delights, but as tenants at will, we would repress in our selves all turbulent affections, which arise for transitory matters, resolving that howsoever they please our distempered humors, yet they are nothing but motions of refractary flesh, which striveth against the spirit, and is heavy to the soul. And then we should know, that we may use temporal things while we have them, but not vex or murmur, or grumble for them when we lose them. But to wish our selves dead, that if there were in us any goodness, which might advance God's glory, that might clean be extinguished; and to wish our selves off from this earth, before we be prepared to come before such a Judge as he is, who is known to be of pure eyes, and to judge of all things uprightly; is both folly & impiety. Let Jonah in this case, be an example of infirmity to be avoided in other men, who because he had not some accident, would needs 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 four and twenty hours, would needs depart with his life. That which was of all human things the most precious, should be lost for that which is of small moment. Yet there be some in our time, who tread the steps of the Prophet, nay do go a great way beyond him, (for what he said they perform) most damnably working their destruction, for vain trifles in comparison of that soul, which the Lord suffereth to breath within them. But I have handled that question twice before in this Prophecy, and therefore I leave this whole matter, and come to the second verse.

10 Here the manner of God's reproof might yield good matter to us, to note in what mild sort he doth it: that whereas it had been fitter that Jonah should have been meek, and the Lord should have been moved, Jonah is the stirring party, and God himself doth speak calmly. But I have touched this before in this present Chapter, and what we should learn from it. Again it might be noted, that he speaketh not here simply, thou doest ill to be angry, but by an interrogation, which as in Rhetoric we are taught, doth urge and pierce the deeper. And therefore even in the Scripture, for more vehemēcie sake, things are propounded by questions. But to leave all this concerning the manner, the matter is it which I do point at, wherein God doth as much as demand thus; Son of man art thou wise, or art thou obedient, to rage thus for the gourd? See what thy wisdom is, thou ragest at the death of this green thing, and why doest thou ask for thine own death? Thou canst not endure the spilling of that which is as nothing, and yet thou wilt preasse earnestly to the killing of thyself, a creature far more excellent. And is there not great reason, why thou shouldst be thus offended? to chafe and brawl with thy maker? It is on the one side for a gourd, and on the other for a sweat, procured by the wind and Sun. Are not these great spurrings and provocations 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 look that thou shouldest suffer far greater things for my sake; not the shadow only of thy head to be taken from thee, but thy head it self by the sword; not the heat of the Sun alone, but of the fire to burn thee as a martyr if I would. I see that thou wouldest shrink at great things, as at torture or cruel 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 justly reprove him, & by his words illustrate the malignity of his humor, if we only will understand it, that now he meant the gourd. But if we will conceive it, that he blameth him for all his anger, and not alone for the gourd, but because Nineveh should be spared, then Jonah lieth more open to him; for that he who had been favored, should not grieve that other men should find the self same mercy. He sinning had been delivered from drowning and the whale, therefore he did ill to vex, that others also sinning should live. When one servant hath found favor, peradventure for a hundred talents, he should not grudge if another his fellow servant do find the self same measure. But I will not extend this doctrine so far as to this point, because the text evidently delivereth it, that the reproof of him was for his anger about the gourd.

11 We may make this use thereof, that if it were such a fault, fit to be blamed by God's own mouth, to be so much disquieted for a matter of so small consequence, I will not say far from God's kingdom, but from the life and being of a man, see whether we may not justly be taxed by the self same Lord, for fretting and such distemper in things of like importance. If an office or small preferment, which is a thing of more burden then recompense any way, be desired or intended by us, and we fail in our hope, how do we grow male-contented with our Colleges and studies, with our calling and vocation? who would live to be thus disgraced? This ariseth from some root of preposterous emulation, or avarice, or ambition, or such a plant as by right should not have place in the heart. But because we have not more, shall we loath that which we have? How worthily may the Lord take from us that which we do enjoy, when we will so prescribe unto him? But because we have too much learned to embrace these worldly things, although they be but shrubs and shadows, therefore we so take the loss of them, and use worse means to gain them, even dissembling and deceiving, and lying, and forswearing, (such parts as become not Christians.) May not God now say to us, as here he saith to Jonah: Do you well thus to be moved, for the gaining or the loosing of matters of so small moment? May it not be much suspected, that in the day of great trial, when temptations shall grow strong, you will slip your neck from the yoke, or sink under your burdens, when such petty points overthrow you? Would you with the Apostles leave all, or be offered up with Saint Paul? How would you break faith or honesty, if it were for a kingdom, since you do thus for a moale-hill? how would hundreds or thousands lead you, when thus you do transgress for a few pieces of silver? I wish that this were laid to the heart of all of us in this place, that with consciences content, and resting upon God's providence, we might cheerfully go forward, with that which is assigned to us for our share or lot, to the honor of the Lord, the Church, and University. 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 have enough, until God do send more. And by reason of the want of this mind in us, it falleth out oftentimes, that they have least contentment, who seem to enjoy the most. But beware of coming to that pass of murmuring, and of fretting, when we have not what we would. If we needs will follow the Prophet, let us follow him otherwise, then in that, for the which so justly he is in this place rebuked.

12 But himself still like himself meaneth not thus to give over, but he cometh on with an answer. Doest thou well to be angry? Yea that I do saith he, to be angry to the death. Was there ever man under heaven so testie and so peevish, to chop thus with his maker? And still the further he goeth, the more to be out of square? Yet his moderation was far greater in the fourth verse, where being asked the same question, he took it for a check, and answered all with silence, not replying a word again. But here as if he had meant, to vie who should speak last, he will break if he hold his tongue, and therefore answer he must, though with such extreme perverseness, as never man did the like. If we may guess by his words, all the gesture of his body was suitable thereunto, his teeth set, his eyes glowing, his countenance very red: but his words are plain, that he did well to be angry to the death. How do we fall without measure, if God's grace preventing and following us, be not over us, and lead us all the way, when such a choice man as Jonah, who was singled out for a Prophet, shall be thus overtaken? We had need pray for assistance, and diligently take heed, that in all our deeds we yield not Satan the least footing; for if once we let him land, and give a consent unto him to abide with us, although it be but in a corner, he will certainly have more. When David by the door or window of his eye, had let it into his heart, that Bethsabe must be fancied, it worketh him on to adultery; then to cozening of Uriah; after that to make him drunk, and las • of all to slay him. Jonah is first content to desire the death of the Ninevites: then he is angry to think that it should be otherwise: afterward he who had no love to a city of that quantity, yet is in love with a tree, and more setteth his heart upon it, then a mā should on any creature: then he grieveth because he had lost it, and being rebuked for it, he chideth hand-smooth with God. So one sin breedeth another, whereas obedience at the first had marred all that rank. Let us all take heed of too much delighting in any earthly thing, in husband, or wife, or children, o • any matter of like nature, because sin which groweth fro • the loss of these, will spread it self far; as first to grieve 〈◊〉 Gentiles, and heathens who have no hope; then impatiently 〈◊〉 murmur against the divine dispensation, and that is suited with like effects. Perhaps changing of religion, as if when the God of the mountains being coldly served, would not help and save from such perplexities, they would to the God of the valleis: peradventure refusing to come to church, as if they had been holy too long: yea perhaps fasting or soli • a • inesse, till that the understanding and memory being • razed almost past recovery, give such an entrance to Satan, that there is little power of nature, or faith, or grace left, to resist fearful temptations, or to take comfort or counsel. The enemy of our souls so windeth in by degrees, that he is hardly expelled, if at first we yield unto him, to give him place but a little. I do well to be angry unto the death.

13 What would he have done to men, who dealeth thus with God? or how bravely would he have spoken, if he had done some good deed, who in so foul a matter, (his judgment is so depraved by self-love, and self-opinion) both excuseth and commendeth that, which was in truth so outrageous? David was very far gone; but being once touched by Nathā, he standeth not on his own justification, but out he crieth, Peccaui, I have sinned against the Lord. Yea Cain when he was convicted of murthering his brother, took knowledge that he deserved much ill. And concerning Judas himself, indeed I find that the Cainites (who were a kind of heretics, as Epiphanius writeth) did commend him, that since he saw that Satan's force was to be diminished by the death of Christ, he made all the means which he could to hasten him to his death: but I do not find, that Judas for his own part did so think of it, but confessed that he had sinned, in betraying innocent blood. But our man, for want of good neighbors, standeth in his own commendations, (for it is more then an Apology) I do well to be angry, yea if I should do more, it were so much the better, even to be angry to the death. How far is he out of temper? he who should have been a light to other, is in darkness and desperatnesse: he who should have been mild to men, is now cocking with God: he who should be renowned for patience, is impatient in the highest degree: he whom much should not move, is up-side down with a little: the Preacher worse then the people, the Prophet more to seek then any private man. Paul writing to the Ephesians, saith that they were built upon the foundation of the Prophets and the Apostles, Jesus Christ being the chief corner stone. If our Prophet had been taken now, he had been full unfit to have been in this foundation, yea in any part of God's building: for those who are therein, must be wrought and squared stones. But God knoweth he was not near that: for as Gregory doth remember us; Whosoever in prosperity is not puffed up too high: whosoever in adversity is not cast down too low: whosoever by persuasion is not drawn to evil: whosoever by dispraise is not kept back from good, he is a squared stone. Then was Jonah out of square, who being proud of his gourd, a matter far from prosperity, and vexed with the losing of it, and the heat beating upon his head, loved what he had too dearly, and lost what he left too grudgingly.

14 But we doubt not but he recovered this, and grew to grace again: for the Spirit of the Lord was not ext • nguished in him, although now the fire thereof seemed to be raked up under the ashes: now the sap of his election seemed to lie hid within the root, and not to flourish above the ground: but although his heart did seem frozen, yet afterward it thaweth again. For as Saint Agustine speaketh, as when the water congealeth with too much cold, and when the Sun cometh on it, it resolveth again, and the same Sun again departing, it beginneth again to be hard, so with the frost of sin the love of many doth wax cold, (he might have said so of their obedience) and they are hardened like the ice, but when the heat of the Lord's mercy cometh again on them, they are resolved and relent. So doubtless it was with Jonah, else he had never been reckoned among the Lord's holy Prophets, from the which, as we see, his grievous fall did not seclude him. But in the mean while, here is a marvel never sufficiently wondered at, that God who hath the choice of all things in the world, will use such brittle means, to the ministry of his word, and building of his kingdom, shall I say heardmen with Amos, or fishermen with Andrew, or shepherds as was David, or customers as was Matthew, some unlearned, all of base calling, nay men nore-able for their weakness, and reprochable for their folly: not only Paul before his calling, but Moses and Aaron who in their calling were oftentimes much to blame, Jeremiah who raged bitterly, and Jonah who was made of fretting and impatiency. This showeth how great God himself is, omnipotent, and Almighty, who by weak confoundeth the strong, by foolish confuteth the wise, by base convinceth the noble, by men under exception, doth things beyond exception, and all because his name therein may be the more glorified.

15 It was his greater praise, that by grasshoppers and flies, he could make Pharaoh crouch; by hornets drive out Kings; make Samgar with an Ox-goad destroy six hundred Philistines; and Samson a thousand of them, with the iaw-bone of an Ass. What could more sound out his honor, then the ouerturning of Hierico, with trumpets made of rams horns? and the victory of Gideon upon the Midianites, or the slaying of Goliath with a sling and a stone? It had been less fame to have brought great things about, with great and mighty means. In like sort it demonstrateth his powerful ability, that he can so dispose of his creatures, as that a Cock should fright a Lion, a mouse trouble an Elephant, an Ichneumon a little serpent, destroy a huge and big Crocodile. Even so in the course of the Gospel, it declared God's own finger, when fishers converted Orators, and poor men persuaded Kings. And so it singeth out his salvation, that sinners should bring home sinners, and faulty persons, men blame-worthy. As it was answered to Paul complaining of his weakness, My grace is sufficient for thee, for my power is made perfect by weakness : so where the grace and strength of God, do accompany the tongues of sinners, in proclaiming forth his word, they shall prevail and prosper, albeit not for the comers cause, yet for the senders sake. Though it be but an earthen vessel, which containeth that which is brought, yet because there is treasure in it, some there be which shall receive it. This is no protection for sin, for all faults are worthy blame, but especially in the Minister, in whom all things are conspicuous, like spots in the fairest garment. If the eye be dark, what shall see? if the guide be blind, who shall lead? if he who should shine for purity, be impure beyond other men, who shall profit by good example? You are a city set on an hill. Yet this is a just defense against our runagates, & Seminary priests of Rome, who take occasion by reason of some slips in our Clergy, & defects in our ministry (which yet may easily be demonstrated to be greater at this time in their Papacie; and in the highest of their Hierarchy, their own stories resound them to have been exceeding filthy) to under-mine any good opinion of our religion in the simple: But this is practiced most of all to the ignorant, and to silly women, into whose houses they creep, and lead them captive being laden with sins, and led with diverse lusts. In like sort, it is an answer to Atheists, and hypocrites living among us: who to cover their oppression, their avarice and extortion, pretend it to be no fault, to detain and hold away anything from men so culpable; by that means requiring, that their brethren the Preachers of the word, should be no less thē Saints, when they themselves who require it, are most far off from all sanctified and good things. God hath made his Pastors and Ministers of like mould with other men: he expecteth it not, neither can it be that they should live here like Angels: for this is the way, and not the country: yet by his Spirit he keepeth his servants, from delighting and persisting in gross sins, and he covereth their errors, and imputeth them not unto them. But he pinneth not the verity of his doctrine upon men. As Moses chair was Moses chair, when the Pharisees did sit in: as Christ's faith was the assured faith, although the traitor Judas might preach it: and the Prophecy was God's message, when weak Jonah did carry it, so the Gospel is the Gospel, when ignorant men, and young men, and sinful men do deliver it. Blessed be the God of our hope, who will not have us depend on flesh, or blood, or man, but on his assured truth, and his over-ruling Spirit. God guide us so by his grace, that by the good we may learn good, and by the evil to fly from evil, that so we may be fit members of that body, whereof his Son is the true and living head, to both whom and to the holy Ghost, the Trinity in Unity, be honor for evermore.

THE XXX. LECTURE.

I N that which goeth before, the intemperate fury and unadvised rashness of the Prophet hath been such, that he is ready to take an occasion of chiding with the Lord, upon a most trifling cause, even the withering of a gourd. And being reproved for it, not by his fellow servant, but by his masters own mouth, he standeth on his own justification, that he did well to be angry, yea if it were to the death. In which mood if he had departed, his judgment now was so perverted, that he would have thought that he had had a great hand upon God, that he himself had been in the right, and the Lord had been to blame, because he had not fitted his fancy. But the inconceiuable wisdom of the everlasting Father, doth so far overmatch him, that where he expected victory, although it were but in words and thoughts, he is taken at that advantage, that he is forever put to silence in this matter. For his own speech is so fitly returned upon himself, and he is so caught and entangled in the words of his own mouth, that he is enforced to yield a greater thing, then that whereof the present question was, and that is concerning Nineveh: that since justice was pleased to turn it self into mercy, and severity into clemency, nothing was done unjustly, or unbeseeming him, who is the rule of truth. For that was it which the Prophets master in this place especially did aim at; that his servant should be satisfied, and thereby all the world be advertised to the full, that the holy one of Israel is delighted to show pity upon the sons of men: that where repentance ascendeth from the earth to the heaven, there a pardon will come down from the Highest upon his creatures: that Nineveh it self whose sins did cry for vengeance, upon submission and conversion, should be spared from destruction. So that mankind in general taking notice of such grace, and propenseness unto clemency, might confess that the Lord is gracious, and that his mercy endureth forever.

2 But to make this the more evident, and so to work in the Prophet a manifest conviction of his error and mistaking; from that which had been done, and said before of the gourd, he doth gather a kind of Parable, which is rather real then verbal, full of wisdom and art, familiar to God's spirit; which doth naturally yield a most significant comparison both of persons and of matters, and in the up-shot conclude the equity and integrity of the Lord's proceedings. Wilt thou assume to thyself a privilege to be moved with affection, and wilt thou deny me my prerogative in the like? wilt thou wish that ought should be saved, and wilt thou grieve that it should be spilled, and shall not I much more take a delight in preserving that which otherwise would perish? Yea is all thy love fixed on that green thing, wherein the pleasure was small, but the profit none at all: which was but the son of a night (for so it is in the Hebrew) quickly up and quickly gone? And shall not I more respect a city, and such a city as is that mighty Nineveh, wherein, besides store of cattle, the life of the worst whereof, is far to be preferred before things without sense, 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 favor which was shown to that city, and the mouth of him who murmured is to such purpose stopped, that there followeth no more reply. In handling all which matter, I shall omit to devide that which very well will not bear it, and shall touch such observations successively and in order, as the text doth offer to me. Wherein first I must say something of this Parable, and of other the like used in the Scripture.

3 The use of speech is one of the rarest gifts, that the divine [ 1] Creator hath given unto man. For it ministereth a power of opening the inward thought, or of discoursing freely concerning high or low causes, of celestial matters, or terrestrial affairs, of spirits, of Angels, of the joys of the elect, of Christ's incarnation, of the blessed God himself. But the excellency of this is so much the greater, because it maketh man not only to differ from the beast, but from other of his own kind, yea and from himself also. The difference is great between the rude lips, and the tongue of the learned; between zealous and cold speech; the mildness of comfort, and the sharpness of rebuke; between affirming, and asking by a piercing interrogatiue; between naked asseuering, and figurative uttering of the intentiō of the mind. But of all kinds there is none which doth more cunningly creep by an insinuation into the understanding, and leaveth deeper impression with a feeling conceit, then a Parable doth: whose proper nature is to make show of one matter, and to aim at another: and if it be personal the issue of it is to touch to the quick, & in a sort to extort that, which otherwise would not be granted. The exercise whereof is for elegancy so seemly, and for powerfulness so effectual to procure admiration, and attention in those which hear, that in the sacred Scriptures men inspired with a supernatural and celestial spirit, have held this as the height of that whereunto they could attain. When David would raise himself to speak of high meditations, which exceeded the common quality, I will saith he incline mine ear unto a Parable. And in another place, I will open my mouth in Parables. The wise sentences of Solomon, which the holy Ghost thought fit to commit to eternal memory, are inscribed with that title, The parables of Solomon. Yea the Son of God himself, who spake as never man spake, whose words were with authority, and not as the Scribes, whose speech provoked reverence, and amazedness, and astonishment, to hear that it was so gracious, spent not the least part of his doctrine in Parables & similitudes, the mysticalnesse whereof prevailed much with the auditors. See the thirteenth Chapter of Saint Matthew, and there you shall find seven Parables, of the sower, of the mustard seed, of the leaven, and of the treasure, and other things beside. These made the people wonder, and give more honor to him.

4 The Ministers of the Gospel, who have a general warrant to be imitatours of Christ in anything that they may, may here behold the liberty which is left unto them in the performance of their calling; not only nakedly to lay open the truth, but to use helps of wit, of invention and art, (which are the good gifts of God) so to remove away all disdain, and loathing of the word from the dull hearts of the auditory. Similitudes, and Comparisons, Allusions, Applications, yea Parables, and Proverbs which may tend to edification, and illustrating of the word. For they have to do with weak ones, as well as with the strong, with some of queisie stomachs, with some of dull capacity, with some which must be enticed & allured with a bait of industry and eloquence, of pretty and witty sentences. And where should labor be spent, but in the work of God, which he who doth negligently is accursed; or where should skill be shown, but in fishing for men's souls, after whom Christ himself so caught? And such is the weakness of sinners, that they are as much moved with the form & with the utterance, as they are with the matter. Saint Agustine telleth that in Cesarea a city of Mauritania, where himself sometimes lived, was a brutish senseless custom, that on certaines days of the year, the people of that place did gather themselves together, and as if they had been mad, the father against the children, and the children against their fathers, and the neighbors against their neighbors, did throw stones with that violence, that not a few were killed with it. Who would think that any one, who had the face of a man, would grow to that stupidious foolerie? Yet let it not seem incredible. For first so grave an author as Saint Agustine is doth witness it, & that of his own knowledge: and secondly I find that Leo Africanus doth make mention, that a custom not unlike this, doth remain until our time, in places very near that, to wit, in the kingdom of Fez: and thirdly such absurdities have elsewhere been experimented. But concerning this of Saint Agustine, he aduoucheth of himself, that being to dissuade his neighbors of Cesarea from this so long a settled custom, he speaketh to them in a lofty and eloquent kind of oration, in grandi dicendi genere, and prevailed in his desire. It is easy 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 frigide & ieiune, as of a common matter, he had failed of his whole purpose. So it is with other pastors, in other people and places.

5 Quintilian that good Orator hath this saying concerning eloquence, If in my cause I were sure to have the Judges wise, and wise men to my auditors, that envy might bear no sway, nor favor, nor fore-conceit, nor false witnesses might hurt, then the use of eloquence were small, and it should serve only for delight: but if the minds of the hearers be so movable and inconstant, and truth be subject to injuries, we are to contend by art, & to use anything which may profit. For one who is out of the way, cannot be brought in again but by another turning. This is as true of the Preacher, as it ever was of the Orator. If we had none to hear us, but Lidia or Cornelius, persons right devout, and affected with religious attention, we needed not be very careful; but because among such as come to us, some are weak and must be comforted, some rude and must be informed, some drowsy and must be awaked, some hard and must be suppled, some perverse and with full stream of power must be overwhelmed; to please the tastes of so many, and to help on those which hang backward, all good means are to be used, that God himself may be glorified, and our brethren may be bettered. See whether Paul writing to the Corinthians do not thus, when handling the resurrection, he proveth and illustrateth it, by natural similitudes of seed sown in the ground, of difference of flesh, of the stars in heaven, and the like. Such liberty for comparisons, for Parables, for Examples, is left to us, in time and place to be used in God's business. Provided evermore, [ 1] that it be not for ostentation of the vanity of man's wit, but only for edification, and to the benefit of the hearers: that [ 2] we turn not all into Allegories, to make plain things obscure, and to destroy the letter, as Origen sometimes did: that we always keep the majesty of the sacred word of God, and not [ 3] give other men occasion, to think unfitly and unreverantly of so high a mystery, by bringing that which pleaseth us, but nobody besides; even ridiculous and base stuff. As we must ever speak those things which savor of sound doctrine, so we must evermore handle them as the pure and chaste word of God.

6 As this may most generally be said of Parables, that they have an use in divine things, so to speak a little more specially, we find some of these in the Scripture, which in particular cases go exceedingly to the quick of that which is in question, and being personally applied, do very much confound the guilty. Such a one was that which Jotham uttered to the Shechemites, where the trees would choose a king, and the Bramble must be he; by the which he doth reproach unto them, their unthankfulness toward him and his fathers house. Such a one was that of Nathan to David, of him who had many sheep, yet took one from his poor neighbor, whom when David had condemned, the Prophet so turned all upon him, that as David sometimes killed Goliath with his own sword, so Nathan took him in his own word. That is the wisdom of God, that he can deprehend another man; as in the Gospel he caught the bad servant in his own talk, and replied: From thine own mouth I shall judge thee. That which was said in the person of a stranger, if another will apply to his own person, he will then amend his judgment. This was the case of Jonah, to whom the Lord used a Parable, but rather real then verbal. He had a gourd and enjoyed 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 city Nineveh, asked if he did well to be angry. Jonah balketh him not at all, but forth with replieth, that he did well to be angry, yea if it had been to the death. Here indeed the Lord doth come on him. Thou hast pity upon this trifle, and shall not I upon Nineveh: Thus with his own rod he beat him, and with his own net he caught him. After the battle of Cannae, when Mago being sent from his brother Hannibal, had in the Carthaginian Senate much boasted of the victory; how many armies and Generals of the Romans they had overthrown, and withal for the finishing of that conquest, desired a new supply of soldiers and monie. It is written that one Himilco a friend to Hannibal, took occasion to insult over Hanno another noble man, who was of the adverse factiō, and who evermore had dissuaded their making war with the Romaines: That he was a proper counselor, who had sought to hinder that which had brought them such advantage, such a victory, and such honor. But it was the wisdom and art of Hanno being thus provoked, to retort the matter upon him ex tempore as he did. You speak of a glorious victory; but what gain we thereby? for if you had lost the field, what could you have asked more then now ye do, that is fresh men and monie? Have the Romans yielded unto you? or have they sued for peace? If they have not, then their stomach 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 far from your purpose, as you were at the beginning. It was there the praise of Hanno, that he turned their own tale upon them. In this place God being so much wiser, as infinite and unlimited may be beyond dust and ashes, turneth both matter and words upon the head of our Jonah, and doth teach him such a lesson, that what the Prophet thought made most for him, he shown made most against him. By his anger for the gourd, he condemned his former anger. If he would grieve that the green thing should be marred, because he liked it, how unjustly did he fret that Nineveh should be spared, when the Lord had a liking to it? So step by step, and by degrees God is fain to teach him to know himself, and that wherein he thought himself very cunning. Yet at length by a demonstration, plainly gathered from the precedents, he euicteth what he desireth. Now let us see what that was.

7 The second thing which I note, is the form or expression [ 2] of the Parable, by entering a comparison between the Lord and Jonah. There is a great Antithesis between the persons compared, and the things whereabout they strove, and the end of their intention. Of the persons one was a man, whose breath was in his nostrils, who had neither wisdom to judge, what was fittest to be done, nor power to bring about, what he fondly had imagined: whose pleasure if it were amiss must be censured by a judge; if right, then it must depend upon the beck of another. The one was he who was fancifull, and mutable, and humorous, and inconstant in all his ways, who would dote on a green bough, and be spiteful to a whole city. But the other was that grand one who reigneth above in heaven, full of power and full of wisdom, who directeth all his creatures in number, weight, 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 green herb of the ground, which grew up on the sudden, and as suddenly was gone, which was but of one days standing, and which so long as he had it, was not at all by his labor: he neither planted nor watered it, but his great master did send it: and again for that space wherein he had it, none else was the better for it, but he alone made use of it: and his pleasure was no more, but either to • it under it as a shadow or a bower, or to gaze and look upon it. But the other thing was Nineveh, the huge city of the world, the governess of the East, the mansion of the king, the glory of the Empire, where were so many thousands as were leaves vpō the gourd: where children were in great number, little infants, and little innocents: and where was much store of cattle, the life of the worst whereof was better then a gourd. A city, and a great city, and populous, and repentant, should sway more then a shadow. Then their ends were as different: the one would show his fancy, the other would show his mercy: the one thought of his present pleasure, the other would record to all posterity an example of clemency & pity: the one had respect to himself, the other to his creatures. Now if the servant so loved the gourd, because he liked it, how might the master love a city, because he had a mind unto it?

8 For the better opening of this comparison, the text observeth unto us, that Nineveh was a great city, which I have touched twice before, as first in the first chapter, where that title a great city, is given unto it: and then in the third chapter, where it is named an excellent city, and of three days journey. In which two places, both from the Scriptures and other approved authors, I shown the greatness of it, for the compass & for the walls, and made plain 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 cōpass of it, as one hundred and twenty thousand: so many, as if we take a million for ten thousand, do make no less then twelve millions, which arise to six 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 discern between their right hand and their left hand: which seemeth to be some Proverb among the Hebrews, like that, I will cut off from Ahab everyone that maketh water against a wall, that is, all that are males: & here are meant none but very young ones. I know that some have thought the number set down here, to be a certain number standing for an uncertain: & so they do interpret it, that there were many thousand babes; and no more to be implied. But I will not do that injury 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 six score completed thousands. The compass of the city, as in former times I have shown, was three-score Italian miles, wherein that many thousands, yea a hundred thousand houses might stand, may well appear from proportion of other cities. Athens was never take • in the number of very great ones: yet as Xenophon doth report in that time when he lived, there were ten thousand houses in it. Philo Judaeus showeth that in his time, there were many of the Jews inhabiting in Egypt & Africa. He nameth Alexandria, which as we know was no huge city, as a place distinct against all the other of that country, as if there were their special residence, and in other towns, and cities, and shires, were but a scattering of them. But saith he, in Alexandria, and the other named places there were of Jews ten hundred thousand. Then with the mumber of that people who were naturals of that country, and with all other strangers and trafiquers in that place, how many were the persons which lodged within those walls? Rome was famous, but never great. When it was at the largest, it was never the sixth part so spacious as Nineveh was: not ten miles about in compass: and yet we find in that Epitome which Lucius Florus left, gathered out of those books of Liuy which are lost, that the Censors taking view of the citizens of that Rome, found of souls & of heads full out four hundred thousand. That, for all the inhabitants, was more then thrice the mumber of infants who were found in the mighty city Nineveh. According to which proportion if we will compare place to place, we shall see that there needeth no scruple to remain in this whole matter. Ordinarily there are more of children in all places, then of any age by proportion. All who are elder, have first been infants: but all infants grow not elder: death cutteth off many of them. Allow then that these children of three years old and under, or four years if ye will, were the seventh part of the city: yet the whole number of inhabitants, shall but little exceed the double of the Romans. If you will suppose the children for the tenth or the twelfth part, and not so low as the seventh, yet Nineveh will still bear it. Then this must be accepted as a justifiable truth, not only ratified by faith and the word of God, but probable and most likely in the natural course of things. Which being so, then it is no marvel, if the Lord who oftentimes pitieth his creatures sole and single, did take such open commiseration upon so populous a place.

9 Now what like thing had Jonah which he might balance against this? Such a small thing, such a light thing, such a vain thing in comparison, as is scant worth the naming. When they should be weighed together, how justly might he stand backward, and hide his face for shame? It is a gourd-like Kikajon, a thing of one days antiquity, whose wood was not for building, whose fruit was not for feeding, but the use was only a shadow, and yet so too, that a little worm might destroy it all in a moment. When at that time Nineveh had stood and flourished a thousand years. How is the judgment of man besotted, when we are left to our selves, to stick upon things so contemptible, and pass by that which is of moment? Socrates the Historien doth tell of some, who accounted of whoredom but as of a thing indifferent: but if question were concerning an holy-day, they would strive for that as for their life. Our Savior saith that the Pharisees stood to tithe mint and anise, but let go judgment and mercy. An absurdity of absurdities: but yet short of this in our Prophet. For if ever man strained a gnat, and swallowed up a camel, it may be said to be he. Indeed Adam went beyond him, when in the height of his wisdom, he preferred the taste of an apple, or some such other fruit of a tree, before the perpetuated joys which should have been in Paradise. And so consequently they do, who embrace the fraud of this world, and contemn the bliss of eternity. But between eternal and temporal, there should be no comparison. And as little almost is there between a gourd and Nineveh. Yet, so that in his melancholy, he might sit under the one, he careth not what becometh of the other. An unsociable part, and exceedingly inhumane. What man of kind affection would not leave pleasure & profit, to do well to a many? Camillus, and Aristides, and Cato would have done it. But they are wretched creatures who care not what sink or swim, rather then themselves be disquieted the wagging of a finger. It is recorded by Gellius, as an everlasting blot against the daughter of Appius Caecus, that when coming once out of a play, she was thronged by a multitude, she wished that a brother of hers were alive again, who lately before had lost many thousands of the Romans 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 cruel conceit; because rather then her self who might have stayed at home, would be thrust at a play, she would wish the death of so many. Jonah deserved 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 mercy as well as the strangers of Nineveh, will not deal with him so severely, but only talking with him, doth let him see his folly, and so secretly reproveth him. By an argument which is drawn à minori ad maius, he doth open his understanding. Thou a man doest love a plant; I a God do love 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 ancient charge. Thou desirest that which did grow without any of thy labor, I preserve that which I planted and watered with great diligence: thou regardest that which is most momentary, I that which may stand thousands of years: thou one indiuidual body, I millions of more worth: thou only carest for thine ease; but I do this for mine honor, that all the earth may know it. In all which we may consider that, /, is put with an Emphasis, still designing the highest Majesty. And this may be said of the comparison.

10 If I should proceed at large to observe unto you every point, which may fitly be deduced hence, I might justly offend your patience. I will therefore but briefly touch that which may be enlarged farther. In speaking of the gourd, it is said that [ 3] the Prophet did never labor for it: he had it when he thought not of it. This commendeth the most large bounty of him who ruleth all things, who not only sendeth somewhat to Jonah without his labor, but to every man besides. In that sort he began with him, from whom we all are derived: 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 taste of this in great measure. Inheritours unto kingdoms, & other earthly possessions left to them by their parents, and for which they did never sweat, but found them ready provided, are partakers of this blessing. Their thankfulness should be the greater, because their labor was the less. Many of us here assembled, have experience of God's kindness poured on us in that behalf; when we inhabit houses which we our selves never built, and feed of that, and are clothed with it which we did never buy. God's selected and choice instruments our honorable founders, have provided these things for us, wherein we had no more finger, then Jonah had in his gourd, and the enjoying whereof we could no more promise unto our selves, then they which least partake them. It behooveth us to remember, that these consecrated things are not disposed by God, nor dispensed by his servants, for idleness or luxury, or pampering of our selves, but there is another end which will exactly be required of us, the glorifying of Christ, an attendance at the altar, a service in the Tabernacle, or at least a doing of good in a civil and sociable life, that it be not ill spent upon us, which might better be spared. Now as some do plentifully taste of wels which they never digged, so there is not the poorest man, nor most discontented creature, but herein he hath a share. For doth he live and move? what pains did he take for that? It was given unto him whē he thought not of it. Hath he the earth to bear him, the water to refresh him, the air to return him breath? what doth he for all these matters? We are very dull if we see not, that all the treasure upon earth, is not like to these gifts: the worth whereof we conceive not, because we have them, but let us 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 himself, and call his wits to remembrance, who may not see that from his cradle unto this day, many things according to his proportion have been bestowed upon him: which came wholly by God's providence, and quite without his travel. The conscience of each private man may best of all testify this: but everyone hath had more or less; the most needy many an alms, and other men other matters. He who sent the gourd to the Prophet when he did not labor for it, sent these good gifts to them, and it was none but himself: his name be praised for it.

[ 4] 11 As this may teach true patience to him who wanteth many things, so to return to the infants, somewhat more then is in them, which may offer comfort unto him. What the number of little ones was in Nineveh, was well known to the Lord. By means of his infinite providence, he hath the reckoning of them. He who calleth the stars 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 under the law, and is there not in the time of grace? was there favor to the Gentiles, and is there not to the Christians? Yes, he is the Lord and changeth not: his goodness shall never decrease. Then certainly as he is not ignorant of the reprobates, so he taketh note of the faithful with a peculiar knowledge: he understandeth how many be in each of all their families, what old ones, and what impotent, what young ones and weak ones there be, and there is not one of them, but by one means or another, he feedeth him and sustaineth him. If we could look back a little, and remember those pinching seasons which not long since griped our land, it would teach us this point; when some poor who had many children, were miraculously so kept alive vnfamished, as no man's wit could devise. He who feedeth the young ravens, then provided for them. He never made a belly, but he made meat for that belly: he never framed a back, but he made clothes to cover it. Perhaps in that hard season, the poor sold and pledged that little which they had. But the time was in Egypt, when the rich ones were glad to do that; when first money and cattle went, and then afterward land and liberty. But suppose that some sold their stuff to relieve themselves and their children: yet was not their life preserved? and may not God send a time to restore those things again? Who gave them that stuff at first, but he who may give it them a second time? And it may be that in the mean while, he did teach unthrifty persons not to wast as fast as they get, but by diligence to provide somewhat against a day of need. He who fed the hungry then, is the same God for hereafter: when we seek to him we shall try it: he knoweth the houses and little ones of Oxford and of Londō, & of the country villages, as well as those of Nineveh.

12 Therefore let not any virtuous a • d religious mother, be too much careful and troubled for the multitude of that issue wherewith the Lord hath blessed her; what shall become of each of them, if her self or their father die, what friend shall provide for them. Even that Father who sitteth in heaven, who hath most right unto them, (because they are sheep of his pasture) will give them what is convenient. When David's father and mother forsook him, the Lord took him up. So he dealeth with all his servants. He who could rain bread from heaven, & bring water out of a rock, can touch the heart of some friend, or kinsman, or neighbor, or peradventure of some stranger, to take them to his protection: or work some other means, which it is not in man's power specially to prescribe. And the more to strengthen the faith of such whom this concerneth, in our age he advanceth men of low estate to great places: as Saul from seeking the Asses, and David from the Sheep-fold, to be rulers over Israel; so the children of poor parents, by wisdom and by learning, by Divinity and by Law, by skill in nauigatiō, or military service, to stand before the greatest, yea to sit sometimes with Princes. Then let heathenish solicitude and caring without end, never trouble the hearts of Christians: they have to do with a Lord who knoweth them & their retinue: he hath them in a rolle, and maketh provision 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 think on the meanest men, in my text he speaketh of cattle, that in Nineveh they were not forgotten. They are also his handy-work, and therefore he neglecteth not them, but he accounteth of them in their due place. He made them to beautify the great frame of the world, that the earth should not be solitary and naked in any place: he created them as attendants, and servants unto man, to do him many offices: his eye is daily upon them, to multiply them and feed them, and therefore it is no marvel, if he do forget them nowhere. But in Nineveh by an open Proclamation frō the King and his Nobles, they were forced to abstain from their food, and to cry to God as they could, and therefore as they bore some burden in the penance, so the Lord meant that they also should have a part of the mercy. Now if these brutish creatures be so thought on by the Highest; if by so many respects he hath tied them to himself, then how precious is the life and lasting of man, how is that eye which never slumbereth nor sleepeth, fixed upon him? An horse, or ox, 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 folks more.

13 I should not leave these children yet, but show that the Almighty God, who is gracious to all creatures, old and young, and man and beast, according to the course of his ordinary proceedings, had great reason to spare the little ones, and with them all the City. For the Lord neither useth else-where, neither doth practice it in this place, to send any extraordinary punishment, only for original sin; and yet there was little actual transgression in these silly infants. That which should have happened unto 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 undoubtedly reconciled. But he who would have spared Sodom, if ten righteous persons had been in it; this propense one unto mercy, might have been pleased, if he had liked it, to have spared all the rest for the innocent infants sake: for so in some sort I may call them. He might have urged Jonah thus: If the men & women have deserved to be destroyed, yet what have the children done? But I will prosecute this no farther. Thus every way the integrity of God's deed standeth upright: his threats were to their good: his forbearing was a sign of his endless commiseration, which the most rigorous man, if he would not put off the bowels of all human affection, must not only acknowledge to be blameless, and free from reproof; but also graciously admire the same. And if any would be so impudent, as yet to rest unsatisfied, although God had debased himself, to come to yield a reason, and capitulate with his servant; 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 refractary, as stubburnly to stand out, but his cursed heart at length cometh down, and he yieldeth as he should. For as if he had been fully answered by this last demonstration, we find not that he replied: but he is as mute as a fish. Which may be a good instruction, to men the most peremptory and settled in their opinions, that with the strength of their fancy or prejudicate conceit, 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 answer may be heard, or reason compared with reason, fury may be quickly appeased. When Miphiboseth was heard speak, the strength of Ziba his former slander was presently laid on ground. But if we will be so head-strong, that nothing can reclaim us, let us consider other folks, and not only our selves, and grief will soon be appeased. If Jonah had had the grace to think that it might be his case, as it was the case of the Ninevites, or that it might be the portion of Jerusalem God's own City, he might have been patient before. But being now as he was, when he looked upon the Lord, and saw that it more concerned him, for the b • azoning of his pity, over all the coasts of the earth, and for the safe-garding of such a City, then it could concern his fond and unadvised fancy, he had no more to say. His silence showeth his consent. Because he gave no reply, it seemeth that he was satisfied. He endeth well who began ill, and better late then never. Thus albeit the entrance was rough, the close was very calm. Jonah is freed from his transgression: and the Ninevites from their punishment: God is merciful in great plenty, and honored in his mercy.

14 And thus by the assistance of the Lord, at length I am come to the ende of this message, delivered by the Prophet, wherein as occasion hath served, I have from time to time, in this place discharged my duty, with faithfulness, and that measure of utterance which I had. And although it hath been long in coming, yet am I the more bound to give praises to the Lord, who hath given strength, and a mind, and every way opportunity, to finish this, be it whatsoever, without any great interruption. Whereunto if now I should add anything, it should be but to stir up our selves to a duty; us I say, upon whom a like burden lieth, as did here upon Jonah. For although it be not so immediately, as it came to him, yet we have received a Commission, to be executed in God's name. And we need not seek far for Nineveh, either travel much by land, or take a ship to find it; it is everywhere among us. Not the greatness of that City, but the greatness of sin which crieth to heaven for vengeance. Where may we not find matter, for the hammer of the Law, to beat down strong iniquity? Where may we not find place, for the Tweete balm of the Gospel, to supple the wounded conscience? Here now if we will find starting holes, to pull our hand from the work, and to slip our selves from the business; if we will deceive our own heart, by feigning of excuses, and entertaining discouragements, which may slake the zeal, which is or ought to be within us, let us • ear lest God's wrath attend upon us as it did upon flying Jonah: nay let us fear somewhat worse. Surely he who liveth in this pilgrimage, shall find many great impediments, to way him down from his duty; his own defects and inabilities which do most displease himself, because he is most privy to them: the Criticall curiosity of such as come to hear: their prejudicate opinions that men preach not for Christ's glory, but upon vain ostentation, and because they love to be doing: the small return and unfruitfulness of the seed, which is scattered by them: the danger to displease: the vnwelcomenesse of so reverend a message to the world: the scorning of many hypocrites: the small reward for great labors, and a thousand things best known to the particular mind of each man. But what are these, when we look to the dignity of our calling? to the burden which we bear? to the charge that lieth upon us? to the account which we must make? to the pleasing and the recompense of him whose the work is?

15 If these matters should have stayed God's servants, 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 special gifts and graces, how should they who were our fathers, and begetters in the faith, men of quality like our selves, clothed with the same infirmities, have adventured upon the service? If some should not have been doing, and set light of the taunts of other, how should we ever have had monuments and books of learning, to instruct our selves withal? Is it not far better in the eyes of God and men, (since no man liveth upon earth, but subject to the censures of other) to be blamed unjustly, for laboring to do somewhat after our mediocrity, then justly to be taxed, because we will do nothing? If we must needs be reproved, how much better is it to endure that for doing of our duty, 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 myself have heard and seen, that at such time as we come to our death-bed, (when it were ten thousand follies to flatter our souls in vanity, and sooth our selves with a lie) it is one of the hardest and heaviest burdens, to think that we have neglected the ministry of the Gospel: our own harts cannot be satisfied, by exclaming against that oversight. And on the other side, it is a joy of all joys, inconceiueable and unspeakable, that our conscience shall give witness, and that before the Lord, that we have not refused to bear the heat of the day, to stand up in the gap, but have planted and watered duly: we have passed on with cheerfulness, to the mark which is before us, and have not lived as a by-word, or a burden of the Church. This meditation alone, should be of more worth unto us, then all snares and entanglements, to with-draw us and pluck us back. And before that we come to this, God be praised we need not say, that we are left without comfort, but good things are provided for us. But that should be the least respect, for not for gain or ought else, should virtue and religion be loved, but for virtues sake. That virtutis amore, to love virtue for virtues sake, and religion for religion, is the right that we should aim at. Let us shake off all incumberments, and if we have a message in our mouths, at one Nineveh or another, let us do it, let us deliver it. Let the punishment upon Jonah detracting his masters business, be a spurr to all, who with judgment and sobriety are able, to remove away that accusation, which I simply profess, is not most unjust upon this place; and the guilt whereof I pray God be not one day required of many of us.

16 If we will quicken the Spirit, and stir up the grace which is in us, God may give us the same blessing, which he gave here to his word, out of the mouth of his Prophet; that we shall not beat the air, nor spend our spirits in vain, but although our selves be weak, yet we shall make others strong; and although we our selves be poor, yet we shall make others rich. We shall raze the forts of ignorance, and overturn the holds of sin, we shall bring persons and places, as stubborn and as stout as ever was mighty Nineveh, to compunction and remorse, to fasting and lamentation. For the force of that word is great, which cometh from the most high majesty of the Almighty: and especially when it is uttered with a zeal, which is mixed with sober discretion; and when God's honor is principally shot at by the speaker, and his omnipotency is thoroughly solicited with frequent and holy prayer, to give a blessing to the labor. And what a joy is it, to be an instrument not contemptible, in saving the souls of men; to have had a piece of a finger, in completing that for which Christ Jesus came from heaven? Lord send us thy best direction, that we may make conscience of our calling, that nothing do abash us, or detain us in the exercise of our vocation, but that with an upright foot we may cross the way of this pilgrimage, that so we may be admitted, to reign with thy Son Christ Jesus, to whom with thee and the everlasting Spirit, be glory and praise eternal.

To the Reader.

C HRISTIAN Reader, having learned this lesson, that a Minister of the Gospel is to do good, in and to the Church of Christ, so farrefoorth as possibly he may while he liveth in this world; I do not refuse to publish to the view of many men these small labors of mine, that either learned or unlearned may reap some profit from them. And if in the perusing of them, thou do find either directly or by circumstance, that mention is made of some things, which were done or suffered now some years past; understand it for a truth, that I first adventured on the handling of this Prophecy in the year 1594, and brought it to an end in 99. For it is the manner of our University, that no one man doth continually keep and read our English Lectures or Sermons, as it is in diverse other charges in this Realm; but in as much as there be among us many, who are furnished with great gifts and graces from above, our exercises here are supplied by sundry persons; who when they have performed any of these solemn ones, are not immediately called again, but have a convenient space left to employ their talent, in other Churches of the city, or country adjoining, or in their private Colleges, or where else it pleaseth God to offer them opportunity. But among other the most holy, religious, and fruitful exercises in our assembly, there is none in my opinion more honorable to the Almighty, nor more profitable to our brethren among us, then those Lectures, which with solemnity are kept both winter and summer on the thursday mornings early; where sometimes before day-light, the praises of God are by preaching sounded out in the great congregation. For there even on the working days, not only our youth which are sent hither for good education from most places of this land, are trained up in the knowledge of godliness, which maketh them afterward the more devoutly able, to do service and perform a duty in Church and common-wealth: but the elder and strongest sort, by fresh and various remembrances are quickened to go forward in the way of righteousness, the weak are comforted, the straying are recalled, the obstinate are convinced, and all kinds of men which will repair thither are duly instructed. It were great pity therefore, but that the reverend & godly Vice-chauncellers, and chief governors of this body, should from time to time take faithful care, to perpetuate this holy service and business, by stirring up the spirits of many of their brethren with alacrity and cheerfulness to continue this free-will offering to the Lord, which he himself certainly will requite, and already in his mercy hath not left unrewarded in many of them who have taken pains this way. There is no man that in the end loseth, but gaineth by the true service of our Almighty maker. In the turns of this voluntary Lecture, have the most part of these Sermons upon Jonah been preached: which hath been the cause that I have been forced to be so long, in perfecting and consummating this work. But yet, now that I am resolved to communicate it farther, I think it not unfit therein to recount those things, which upon special occasions of the times, had their first and most direct use before; in as much as I have warrant thereof by examples of holy Scripture, where there be plentifully recorded to us matters past: and in the Sermons and Homilies of the ancient Fathers of the Primitive Church, we at this day read mention made of famines, or pestilences, or wars, or unseasonable weather, or such other like occurrence, from which great utility may now be reaped; as to teach the people (for their comfort in misery, or warning in prosperity) that God dealeth by men in this age as in former times; and the Minister, that he should not be blind but quick-sighted, to make application to his auditory, of such benefits or punishments, as are sensibly represented to his congregation. The same or the like use we may make of hearing that good or evil, which lately before befell our selves or our brethren, that so by things which are past, as well as by the present, God's name may be glorified, and our consciences religiously edified. As for the most part of matters handled here, be they either exhortations, or applications, or doctrines, or refutations of any opinions, Popish, or otherwise erroneous, they have their perpetual commodity, and 〈1 page duplicate〉 〈1 page duplicate〉 somewhat may evermore be sucked out of them. In the reuoluing whereof if any man shall take profit, I shall be right glad, and account it a blessing of God on me, that he maketh my weakness the means and instrument to build anything, be it but little in his spiritual house. The Lord direct us aright in our knowledge and understanding: the Lord guide our ways, that we may evermore walk in his fear, that passing over the days of this pilgrimage with comfort, we may in the end dwell in joyful and everlasting habitations. Amen.