of that error of minde but that they shall alwaies feele them selues to be abhominable both to God and man whyle thus they shedde innocent blood Hence doth it come that the Shypmen which otherwise had in them scarce one droppe of humanitie yet doo humblie flée for succour vnto God when it touched but the death of one onelie man and here they saye Anah Iehouah VVe beseech thee O Lorde And to the confirmation of the matter he repeateth the worde Anah VVe beseech thee Which declareth that the Shypmen humblie entreated that God woulde not impute this cryme vnto them We sée therfore that although these men neuer tasted the doctrine of the law yet naturally were they so instructed that they knewe that mans blood was déere and precious vnto god Nowe asmuch as concerneth vs we ought not onelie to immitate these Marriners but also farre to surpasse theÌ„ For not onelie ought the rule of Nature to be of force with vs but we also heare what God by his owne mouth hath pronounced VVho so sheddeth mans blood his blood shall be shed againe And we knowe also why God taketh vpon him to defende the lyfe of men euen because they be created accordng to his Image Whosoeuer therefore violently maketh an assault against men the same as much as in him lyeth violateth the Image of the eternal god Séeing it is so ought not all violence crueltie to be vnto vs a double horror Yet must we gather out of this doctrine another thing For here God declareth by a singular testimonâ— what a fatherlie affection he beareth vnto vs whyle he woulde haue our lyfe to be vnder his safetie and protection and declareth in verie déede that he taketh care for vs because he wyll take vengeaunce vpon them if any man vniustlie doo vs any hurt We sée therefore howe this doctrine on the one parte restrayneth vs from working any thing against our brethren and againe assureth vs of the fatherlie loue of God that we being trayned on with this delectation maye learne to delyuer our selues wholy into his custody Now come I to the last member of this verse where the Shipmen saye For thou O Lorde hast done euen as it pleased thee Here the Shipmen sufficiently shewe that wyllinglie they shedde not innocent blood But howe can these thinges agrée betwéene them selues that both it should be innocent blood and againe that they shoulde be without faulte they vse this excusation that they obey the iudgement of God that they doo nothing in this case rashlie or for their owne pleasure but that they follow that which God hath prescribed For although God spake not euidentlie yet there appeared what he commaunded For he woulde haue the tempest continew tyll Ionas were drowned as though God requyred some Sacrifice in the death of Ionas and these thinges doo the Mariners obiect But let vs marke not to laye the faulte vpon God as blasphemous men doo who whyle they couet to acquite them selues they make God in faulte or at the least set him in their place Why saye they sytteth he also as a Iudge to condempne vs who him selfe is the first author of our transgression because he so appointed it At this daye truelie many phrentike fellowes speake thus and euen take away all difference of good and euyll as if the lycenciousnesse of men were vnto them in stéede of a lawe and doo in the meane time pretende the prouidence of God. Ionas would not that this shoulde be vnderstoode of the shipmen but they speake this because they vnderstande that God doth gouerne the world with righteous iudgement although secrete be his counsayles and can not in our capacities be comprehended Because therefore they were of this to worshippe god But in this place that which is added doth shewe that the manner of speaking is more restrained for there is added A great feare Therefore Ionas signified that the Mariners and other Passengers were touched not onelie with a certaine feare of God but also perceyued the God of Israel to be the chiefe king of heauen and earth and to holde all thinges in his hande and Imperie Neyther is it any doubte but that this feare so brought them to true knowledge that they perceyued that they were mocked before and that whatsoeuer the worlde hath faygned to be a méere toye and deceypte And that the Gods made by the mindes of men are nothinge else then méere Idolles We vnderstande nowe the mynde of Ionas But here are we to speake some what more largely of the feare of god The scripture when it speaketh of the feare of God sometyme meaneth outwarde worshippe sometime againe true pietye Where outward worship is touched there it is a small thinge For hipocrits are accustomed to vse their ceremonies and testifye that they worship the true God but yet because they submite not themselues vnto God with a sincere affection neyther bring foorth fayth nor repentaunce therefore doo they nothing els but mocke and counterfeyt But the feare of God is oftentymes taken for godlynesse â–ª it selfe and then is it called the beginning and the head of wisdom and also wisdom it selfe as in the booke of Iob The feare of God therefore that is that reuerence whereby the faythfull willingly submytte themselues to God is the beginning or head of wisdome But oftentymes also it commeth to passe that men are touched with a seruile feare so that they desire to obaye God â–ª In the meane time yet they rather desire that he were plucked from the throne This seruile feare is full of contumacye because they which cannot exempt themselues from his power and Imperye yet doo gnawe the brydle Such was this feare whereof Ionas heâ—â— entreateth For all the men whereof Ionas here maketh mencion so sodainely were not chaunged that they wholy addicted themselues to god For they had not proffited so much neyther was the conuersion of their mindes so perfect and true that they were thereby chaunged into new men How then feared they Euen as God wrested from them a certaine confession for a tyme It may yet bee that some of them proffited them for the more and more but I now speake generally of all Because therefore they feared God we cannot thereby gather that they so wholy were conuerted that they al afterward were addicted to the God of Israel But yet they were constrayned to perceyue and confesse the God of Israel to be the onely and true god By what meanes for that the fearefull iudgement of God had strocken a terrour into them so that they perceyued him to be onely God whiche contained vnder his gouernement both heauen and earth Now then we sée in what degree this feare is to bee placed which Ionas here toucheth For if afterwarde there folowed no better progresse or going forward in the trueth this was onely of force to condeÌ„pnation because when as these shipmeÌ„ by this manifest instruction acknowledged the onelie God yet they mingled their wicked
THE Lectures or daily Sermons of that Reuerend Diuine D. Iohn Caluine Pastor of the Church of God in Geneua vpon the Prophet Ionas by N. B. Student in Diuinitie Whereunto is annexed an excellent exposition of the two last Epistles of S. Iohn done in Latin by that worthy doctor August Marlorate and englished by the same N.B. Math. 12.39 An euill and adulterous generation seeketh a signe but no signe shall be giuen vnto it saue that signe of the Prophet Ionas ¶ Jmprinted at London for Edward White dwellyng at the little North dore of Poules at the signe of the Gunne 1578. ¶ To the right honorable Sir Fraunces Walsingham knight chiefe Secretary to the Queenes moste excellent Maiestie and of her Highnesse most Honorable priuie Counsell And to the right worshipful Sir Iohn Broket of Broket Hall and Sir Henrie Cocke Knightes N. B. Minister of the vvord of God in the towne of Ridborne wisheth grace and peace from God the father through Iesus Christ THE first view of this small booke may mooue you right honorable Sir to deeme the same of small price if you mesure as the common forte of men do the inward excellency by the outward appearaÌ„ce Which thing I confesse at the first did some thing stay me from either the publishing or the exhibiting therof vnto anye manne much lesse durst I presume to present the same vnto the sight of anye honorable personage But when I more deepely considered the wisdome of godly men in our age which iudge not the conscience all together by the coate nor the booke by the bynding I then endeuored without casting any moe doubtes to make that common to others which first I priuately red for mine owne commoditie And truly if there be any thing that first moued me thereto the ignoraunce together with the vanitie of many of our own people was one who being vtterly vnskilfull of God and godlines do yet apply their myndes to the vaine delightes of this flattering world quite forgetting both the iustice of God which daily hangeth ouer them and death which continually followeth and sodainly striketh them yea and eternall destruction which gapeth wide for them and hopeth in the ende to swallow them It grieued me to see what baites are layd for them by the world death and hell as pride of lyfe and contempt of gods worde of purpose to entangle both their soules and bodies As touching pride of life I nede not speake much thereof it is to manifest What man â—eeth it not who is he almost that is not infected with it what nation is voyde of it doe not heauen and earth and all creatures grone and grieue at it do not all good men bewayle it preachers crye out of it and God redy to punish it yes verily As for contempt of gods word is it not in most places found Are not the ministers contemned their preachings discredited and their ministery skorned by papists and Ruffians and olde cutters called lusty and tall fellowes who can sweare out a matter at a pinch and blaspheme the sacred name of God most horriblie Are not prophane Comedies and tragedies most of them beyng monstrous lies with great pompe celebrated when the holy worde of God the foode of our soules being preached ought with reuerence to be heard it is certainly true We haue right honorable in many places the tables and tennis in steede of the Testament the cardes in steede of the Catechisme the boules in steede of the Bible yea and that more is men think they haue made a very good change We see some men bestowe their time in writing some in printing and mo men in reading of vile blasphemous or at lest of prophan friuolous bokes such as are that infamous legeÌ„d of K. Arthur which with shame inough I heare to be newly imprinted with the horrible actes of those whoremasters Launcelot du Lake Tristram de Liones Gareth of Orkney Merlin the lady of the Lake with the vile and stinking story of the Sangreal of king Peleus c. some agayn study the liues of Huon of Burdeaux and king Oberon the king of the Fairies of Valentine and Orson and the lady Cleremond with the Iuggler Paccolet and king Trumpert and the giant Ferragus and the liues of the foure sonnes of Aymon with the worthy actes of Oliuer and Rouland Guichard and Richard some are expert in Beuis of Hampton that notable man with the death of Boniface Arundel and Trunchifice some in the court of Venus some in the Iestes of Skoggen the kinges dizzard some in the subtleties of Howleglas and Garagantua some agayne and to many in the pestilent pollicies of that Mahound Matchiauile in the puddle of pleasure and Folist of histories and such like which doe manifestly shew that gods word is either shamefully neglected or despitefully condemned For if any good booke be writen it lieth in the printers handes smally regarded seldome enquired after so that the printer is scarce paied for the paper that goeth to the booke And this maketh many printers which seeketh after gaynes to take in hande rather those thinges that are profitable to the purse though thei be ridiculous so satisfie mens humors then to printe without profite those bookes that be godly which being once printed serue for nothing els but for waste paper acceptable to very few It could not therefore but grieue me to see those enemies of mankinde the World Death and Hell so preuaile by their flattering illusions that they haue drawen after them the most parte of the people at this day yea and sought in time past euen in my yongest yeres to haue taken me in those their nettes together for company Whereupon I determined amongest others to geue them one blow more with the sword of the spirit the word of God according to my duty calling profession and to ring the Alarum bel together with al godly preachers vnto our sleepie country men aduertising them of the approching of our deadly foes long agoe descried by the sermons and writinges of the Martirs Once before this time I attempted by mine own booke lately published to abandone the securitie of this our nation the Lord graunt that it hath any thing awaked them But now the second tyme I haue caused that Diuine Doctor of the Church Iohn Caluine the Lordes vigilant watchman euen in our owne tongue to sound the trumpe if by this meanes eyther he or I may geue them warning before their fall to eschew these baytes of wily Sathan who knoweth whether the Lorde by this meanes wil open the eyes of some men to see their owne sinnes and to be sory for the same But if they be neuer the better but rather the blynder my conscience is discharged and these few lines shal be vnto their consciences a witnesse that they are from henceforth with out excuse before the throne of God And I feare there will bee denounced agaynst them the iudgementes of God that
the worshipper of the true God this rather tendeth to the aggrauation of the crime or offence then to any preteÌ„ce or coulor of excusation For if he had simplie saide that he had bene guyltie in his owne sight because he was not obedient vnto God the offence had not bene so heynous But when he maketh his preface that the true God the maker of heauen and earth was knowne vnto him euen the God of Israel which manifested him selfe his lawe being geuen and published when as therefore thus Ionas maketh his preface therein taketh he awaye from him selfe all coulors or excuses of ignoraunce or error He was trayned vp in the lawe and from a chylde had learned who was the true god He coulde not therefore fall by error he also worshipped not counterfeyte Gods as dyd the other men and he was an Israelite Séeing then he was instructed in true godlynesse his offence was the more grieuous when he fell awaye from that God when he contempned his commaundement and as it were shaked of his yoke and was a fugitiue Nowe therefore we perceyue for what cause he here calleth him selfe an Hebrewe and testifyeth him selfe to be the worshipper of the true god First when he sayth that he is an Hebrew he discerneth the God of Abraham from the Idolles of the Gentiles For in all those places the Religion of the elected people was sufficientlie knowne although by the consent of all men it was disallowed For both the Cilicians and al the Asiatikes and Grecians also and on the other side the Syrians knewe what thing the Israelites vaunted of euen that the true God appeared vnto theyr father Abraham and also had made with him a frée couenaunt and further had geuen the lawe by the handes of Moses all this by fame was sufficiented blazed abroade Therefore now Ionas declareth him selfe to be an Hebrew as if he shoulde saye that he medled not with any faygned God but with the God of Abraham which in tyme past had appeared to the holy Fathers and also which had rendred an eternall testimony of his wyll by Moses We sée therefore this that he is an Hebrew to be put Emphatically or for the more plainer expression of that which is intended Afeerwardes he addeth I feare the Lorde God of Heauen By the worde feare is vnderstande vvorship For it is not taken as it is oftentimes otherwhere or in the proper signification therof but feare is transferred vnto vvorship I sayth he am not geuen to strange superstitioÌ„s but haue bene instructed in true pietie God hath reuealed himselfe vnto me from mine infancie I therefore adore none Idoll as almost all Nations haue forged or inuented Gods for them selues but I worship God the creatour of heauen and earth He calleth him God of the heauens that is which onely dwelleth in the heauens séeing that others imagined heauen to be stuffed with a great multitude of Gods. Here Ionas setteth against them one onely God as if he shoulde saye Fayne for your pleasure an innumerable company of gods yet is there one which beareth the chiefe principalitie in the heauens he also it is which Made the Sea and the drie lande Nowe then we perceyue what Ionas intendeth by these wordes For euen here he declareth that it is no maruaile if so grieuously God doth persecute him for that he hath not perpetrated any lyght offence but a deadlie sinne Nowe we sée howe greatlie Ionas profited when the Lorde beganne to handle him roughlie For being sléepie as he was yea rather senselesse in his sinne he had neuer repented but by this so violent a remedie But when the Lorde by his seueritie had awaked him by and by not onelie he confesseth himselfe guyltie or lyghtlie acknowledgeth his faulte but we sée howe that wyllinglie and that vnto prophane men he confesseth him selfe to be wicked euen such a one as hath fallen awaye from the true God in the worshyp of whome he so well had bene instructed This is the fruites of true repentaunce and this also is the fruite of the chastisement which the Lorde layde vpon him Therefore if we wyll haue our repentaunce to be allowed of God let vs not geue backe as is the common vse neyther yet let vs make lyght of our sinnes but with a frée confession let vs testifie before all the worlde what we haue deserued It followeth after that those men feared with a great feare and sayd VVherfore hast thou done this for they knewe that he fledde from the presence of the Lorde because he had tolde them This thing is of some waight That the Shipmen feared with great feare For Ionas signifieth that they were not onelie moued with his speach but also excéedingly afrayde so that they gaue glorie to the true god For we knowe howe that superstitious men in a manner ieste with theyr Idolles Yet truelie oftentimes they coÌ„ceyue marueylous terrors but afterwards they flatter them selues after a sort kotchell their own minds so that they may pleasantly sweetly laugh in their own delights That therfore Ionas here sayth that They feared with a great feare he signifieth that they were so wounded that nowe in déede they perceyued the God of Israel to be a iust Iudge and againe not to be as the rest of the Gentyles fayned him to be but to be armed or furnished with feareful examples as often as he is wylling to take vengeaunce We sée then what Ionas meaneth when he speaketh of great feare Although eache is to be marked that they feared euen for that it was easie to gather out of the words of the Prophet that the God of Israel was the onely maker of heauen and earth then that which followed of great feare must hither be referred euen as I haue alredy saide vnto an earnest and serious feare seing that all feare immediatly vanisheth awaye from those which beléeue not But where as the shipmen and the rest of the passengers did chide Ionas here the Lorde payeth vnto him the rewarde which he had deserued He had fledde from the presence of God by this meanes as we haue saide hadde he abrogated from God the chéefe souerayntie For what manner of aucthoritie is that of Gods if euery of vs refuseth his commaundements and fléeth from his sight when as therfore Ionas would priuily escape God he is subdued vnto men There be prophane yea barbarous men which chaâ—ise his sinne and which be his censors and iudges The which thing also we sée oftentimes to happen For they whiche willingly obaye not God and his worde afterwardes doo throwe themselues into many offences and the filthines of them is séene vnto the common people or publiquelye And then because they cannot suffer God to be their maister and teacher they are compelled to suffer innumerable controulers they are noted with the reproches of the common people they are made manifest euerye where by the finger at the length they are drawn to the galowes and the hangman is
their chiefe maister The same thing sée we in Ionas Euen whē as the Maister of the shyppe first rebuked his drowsie sléepe when he sayd at the least thou yet call vpon thy God what meanest thou O thou sléepie heade thou lyest here lyke a blocke and in the meane tyme séest vs to be plunged in extreame daunger When as therfore the Shypmaister so sharplie thus first inueyghed against Ionas and then againe all the other Shypmen with one voyce beganne to bayte him certainely we perceyue that he is made subiect to the censures of all men because he woulde take away from God his emperie or gouernment If therefore at any tyme the lyke happen vnto vs that the Lorde maketh vs subiect to the reprochfull tauntes of men when as we woulde priuilie escape or auoyde his iudgement let vs not maruayle But euen as Ionas here gentlie aunswereth and neyther murmureth nor resisteth so also at the length with the true spirite of méekenesse let euerie of vs acknowledge our sinnes when they be reproued yea euen although chyldren be our Iudges or if any of the most base or contemptible ryseth against vs let vs suffer it patientlie and let vs know this kinde of Controwlers happeneth vnto vs by the prouidence of god Nowe it followeth Vers 11 The text ¶ And they sayd vnto him what shal we do vnto thee that the Sea maye depart from vs For the Sea went that is was troubled and was tempestuous Vers 12 And he sayde vnto them Take me and cast me forth into the Sea and the Sea shall depart from you for I knowe that for my sake this great tempest happened vpon you that is is come vpon you Caluin THat the Mariners take counsayle of Ionas thereby it appeareth they were touched with a certaine reuerēce of him so that they durst not touch him We sée therefore howe greatly almost in one moment they profited when they spare a man being an Israelite because in that people they acknowledge the true God the chiefe king of heauen and earth to be worshipped For without all doubt feare was the onelie let that immediatlie they cast not Ionas into the sea For when it was certayne that for his offence God was angrye with them all why deliuer they not themselues of that great offence That therefore they staye in so great daunger and straight way durste not snatche vp Ionas therby is it euident truly that they were withhoulden with the reuerence of God whereof I spake Therefore demaunde they what was necessary to be done What therefore shall we doo vnto thee that the sea may depart from vs for the sea went sayth he By the verbe of going Ionas vnderstandeth that the sea was vnquyet For when the sea is calme it is sayd to be quyet but when it is troublesome then hath it diuerse motions tossings The Sea therefore dyd goe or wrought then it was tempestuous we sée then that God was not contented with the ignominie of Ionas but woulde also further persecute his faulte Ionas therefore must be brought to the punishment which he had deserued although myraculouslie he was afterwarde delyuered from death as we shal sée in place conuenient Ionas then aunswereth Take me and cast me into the Sea and it shall depart from you Here ryseth a question whether Ionas ought of his owne accorde to offer himself to death for this séemeth to be a token of desperation For he mought submit himself to their censure But here as it were he pricketh them forewarde Cast me sayth he into the Sea for otherwise then by my punishment ye shall not please God. He séemeth lyke a desperate man when so of his owne minde he hasteneth to his ende But without doubt Ionas perceiued that from aboue he was required to punishment It is vncertaine whether he then conceyued any hope of safegard that is whether with present confidence he rested himselfe vpon the fauour of God but whatsoeuer it be we may yet gather that he commeth foorth to death because he vnderstandeth and is certainely perswaded that he was therevnto soommoned after a sorte euen by the manifest voyce of God and so it is not doubtfull but that patiently he vndertaketh the iudgement that the Lorde hath brought against him Therefore sayth he Take me and cast me into the Sea and afterwarde the Sea shal depart from you Here Ionas not onelie pronounceth that God may be pacified by his death because the Lotte fell vpon him but else otherwyse knoweth he that his death may suffice in stéede of Sacrifice that the tempest maye cease And to the same ende foloweth the reason I knowe sayth he that for my sake this tempest is vpon you When as he saith he knoweth this cannot be referred vnto the Lotte for this knowledge was common vnto them all But Ionas here as it were by the spirite of Prophecie speaketh And there is no doubte but he confirmeth the thing that I first touched euen the God of Israel to be the chiefe and onely king of heauen and earth This certaintie of knowledge therefore of the which Ionas speaketh ought first to be referred to his conscience secondly to the instructiō of godlinesse wherwith he was endued But now we maye gather out of these wordes a most profitable doctrine euen that Ionas here reasoneth not the matter with God neyther contemptuously doth frete that God so seuerelie punisheth him For he taketh vpon him wyllinglie both the guyltinesse and the punishment euen as first when he sayde I am the worshipper of the true god Howe confesseth he the true God whose most heauy hande he at that time felt But we sée Ionas so to be subdued that he left not of to yéelde vnto God his iust honour yea although present death were before his eyes Although the wrath of God burned against him yet we see as we haue saide howe he gaue vnto God his honour So the same in this place is repeated Beholde sayth he I knowe that for my sake this great tempest is ligted vpon you He certainely murmureth not against God that vpon him selfe taketh all the blame This therefore is the true confession of repentaunce when as we acknowledge God and wyllinglie also witnesse before men that he is iuste although to our fleshlie senses he séeme cruelly to rage against vs When as we geue vnto him the prayse of righteousnesse then truelie doo we showe our repentaunce For except the anger of God constraine vs to this humilitie alwayes we shal be fylled with bytternesse and howsoeuer we waxe silent for a tyme our harte notwithstanding wyll be contemptuous and rebellious Therefore this humilitie alwaye foloweth repentaunce euen tyll the sinner prostrateth himself before God willingly taketh vpō him his offence endeuoureth not by shifting sleights to escape And it is no maruayle that Ionas so farre humbleth himself For we see the Shypmē to doo the same when they say that the Lotte is to be cast adding withal Come
chiefe rule of all our actions is 〈◊〉 folowe God calling vs Although any man excell in princely vertues yet vanishing smooke shall all his vertues bee which shyne before the eyes of men vnlesse his intent be to obey god The calling of God therefore as I haue sayde holdeth the principalitie in the gouerning of mans lyfe and except we laye that foundation we doo euen lyke as if any man woulde buylde a house in the ayre Confused therefore shal be the whole order of our lyfe vnlesse God helpe and gouerne vs and as his workmanshyp to sustaine vs Therefore when as Ionas ouerturned the chiefe certaine foundation of good lyuing what could remaine There is no reason therfore why we should extenuate his fault because he could not sinne more heynously then when he left God him selfe euen because he submitted not himselfe vnto his calling this is as it were to shake of the Lords yoke the which thing he also confesseth Therefore they dote to childishely which wil be his patrons or defendors séeing that he twyse accuseth himselfe as â–ª Ionas rose vp two flee from the face of the Lord that hee might goo to Tharsis from the sight of the Lorde Why the second time repeteth he might flee froÌ„ the sight of the lord No doubt but that he would here more plainly expresse his faulte and that the repitition is here full of vehemencie or emphaticall Moreouer that saying plainelye sheweth that it was no small faulte that Ionas fledde to another place when hee was sent to Nineueh For hee coulde not departe from the Lords sight for God filleth heauen and earth and as I haue alredie said hée was not with so grosse an errour bewitched that hee woulde thinke that hee were out of the reache or hand of God when hee was a fugitiue But what is it to free from the face of the Lord but that hée heere confesseth that he fled from the presence of God as though hee desired as fugitiue seruaunts are accustomed to reiecte the rule and impery of his God Sith therfore Ionas was carried away with suche violence there is not nowe why with any vaine friuolous cloke we should goe about to excuse his offence this is one As much as toucheth the name Tharsis or Tharsia I doubt not but that it may be here taken for Cilicia There be some that thinke that the Citie Tharsus is ment by it but they are deceiued The whole region therefore is noted by it They which tourne it the sea are likewyse deceiued For Ionas woulde not onely mounte vpon the sea but woulde passeouer into Cilicia which is right apposite to the sea of Syria But the Iewes called that sea Tharsis as by manye places it may appeare because they vsed very often to sayle thither and they seing that that region on the other side the sea was vnto them more known then others were moreouer also because they caried thither their marchandice and againe vsed their companies therefore called they the sea Tharsis by reason of the neerenesse thereof as it is well knowen Ionas woulde fâ—ee into Cilicia when the Lorde sent him to Nineueh as he sayth That he rose vp that he might flee moreouer that hee came downe to Iapho founde there a chippe which went ouer to Tharsis that he gaue the price of his cariage ouer that hee went downe into the shippe that hée might goo with them into Cilicia Séeing that Ionas setteth downe in order euery one of these things it doth shewe that he was fully setled in his purpose and mought not be withdrawne but with a violent hand because in his Iorâ—aye hée was not touched with repentaunce For there may manye thinges come into our mindes when the calling of God séemeth too burdenous vnto vs There is none of vs when obedience is to be performed vnto God which casteth not in his minde this or that thing one thing or other either what shal the ende bée howe wylt thou come thether as thou hopest to come Sée what daungers abyde thée For Sathan alwayes commeth betweene assoone as we study to oâ—eye God but there we striue Moreouer we doo repell those thinges which we sée to be contrarie to our calling But Ionas sheweth that he was obstinate in that his deuise of sléeing Neyther onely woulde he goe downe into Tharsis but in déede he came to the Citie Iapho which truely is a néere to Iewry and therefore certaine men thinke Tharsis to be Aphrica but that is too much raâ—â—ed Others againe gesse it to be Thunet or Carthage as though at that tyme those Cities were buylded These men are to holde to blaze theyr dreames But what néede is it against the most receyued vse of the Scripture to geue iâ— this worde a newe signification syth it is euident inough that Tharsis is Cilicia But nowe when Ionas came downe to Iapho â–ª is asmach as if he woulde strayte waye depart out of the land of Iudea and take him selfe to the Sea yet when he sayth that he payde the fare that he came downe into shyppe that he might goe c. Sith he by degrées procéedeth as already I haue saide he accuseth euidently his owne obstinacie euen that he dyd not onely admytte that frowarde cogitation to refuse the callyng of God but also confyrmed him selfe in his contumacie and when as many thinges which came in the waye myght constrayne him some thing to staye yet alwayes followed hée whether that peruerse and blinde violence dyd carrie him It is no doubte but Ionas by playne wordes expresseth not onely that he was a fugitiue but also that he was so by diuers meanes Nowe as much toucheth the flyght dyligently that is to be marked which I haue spoke before that they flée from the syght of God whosoeuer doo not wyllinglie obey his commaundementes not that they can depart farre away from him but that asmuch as in them lyeth they wyl shut vp God in certayne strayghtes or narrowe places and so exempt them selues from his power and hande No man verelie confesseth thus much openly but the matter it selfe sheweth notwithstanding that no man departeth from the commaundementes of God but is wylling to deminish take from him his rule or imperie that he might rule or gouerne no more Whosoeuer therefore wyllingly submytte not them selues to God doo euen as if they turned their backes to him and refuse his gouernment least any more they shoulde be subiect to his power and might This is to be noted that euen as Ionas here shewed him selfe guiltie before all the worlde so by his example he would declare how heynous and detestable a cryme it is not to receyue the commaundements of God and to vndertake what hée commaundeth Againe euen as to eschewe the gouernment of God augmenteth haynousnesse of his offence by his example he declareth that we can not be rebelles vnto God but couertlie we would plucke him from his throne and so shutte him vp within some straights that
he maye not contayne by his gouernment both heauen and earth ⧠The Prayer GRaunt O almightie God seeing that vnto vs which were farre from al hope of Saluation thou hast not sent any Ionas but thine owne Sonne hast thou geuen to be a Teacher vnto vs which might openly shew vnto vs the waye of saluation and not only with terrors and threatnings cal vs to repentaunce but gently might allure vs to the hope of lyfe euerlasting might be a pledge of thy fatherly loue Graunt I say that we refuse not so notable a grace offered vnto vs but that willingly and from the harte we may obey thee And also though harde doth seeme the condition which thou in thy Gospel layest before vs and though the enduring of the crosse be greeuous to our flesh grauÌ„t that we may neuer turne our backs but may obey thee offer our selues vp in Sacrifice and al lets of this world being ouercome we may goe foreward in the course of thy holy calling tyl at the length we may be gathered into that thy heauenly kingdome the same Christe thy sonne our Lorde being our guide Amen The text Vers 4 ¶ And the Lorde sent a great winde vpon the Sea and there was made a great tempest in the Sea and the shyppe thought to be broken Caluin HEre sheweth Ionas after what sort he was violently drawne backe of the Lorde when he endeuored to conueighe him selfe from his face He sayth therefore that There arose a great tempest in the Sea. But he also expresseth that the teÌ„pest was not raysed by chauÌ„ce â–ª as prophane men are accustomed to attribute whatsoeuer commeth to passe vnto Fortune The Lorde sayth he sent a great â—inde vpon the Sea fâ—â—n turne it God raised from Nâ—tal But more rightlie doâ— others deduct it from the roote Tâ—l and we shall sée a lytle after in the 5. vers the same worde Now touching the somme of the mâ—ster he sayth That there was a great tempest in somuch that the shyppe was at the verie poynt of breaking For this speach The Shippe thoughâ— to be broken agréeth to the proprietie of our language Iaâ—auirè â—â—idoit peâ—ir For where some take the shippe for the shypmen or Marriners that is to farre fetched and we knowe that in many â—â—â—es of speache our mother tongue agréeth with the Hebrew Nowe therefore Ionas signifieth that the trâ—â—pest rose not by chaunce but by the certaine counsayle of God euen that he being taken vpon the Sea might knowe that he was deceyued when he thought that he might escape the syght of God after he had passed the Sea. And though here the Prophete maketh me 〈◊〉 but of one onlie tempest FroÌ„ heâ—re notwithstanding generally is it lawfull to gather that neyther stormes nor yet other 〈…〉 of the ayre which eyther engender rayne or else styerre vp tempestes in the Sea happened not by chaunce but that both heauen earth are so ruled 〈◊〉 about that nothing can come to passe vnlesse from thence it be both forséene and decréed But if any man wyll obiect that it was not agréeable to reason that for the faulte of one man so many men shoulde suffer shypwracke or be tossed with that violent tempest the aunswer is easie that although God properly respected Ionas yet were there other hydden causes why also of good ryght he might enwrappe others in the same dauÌ„ger That is probable that many men at that tyme sayled on the sea for that one shyppe onely was not in the Sea séeing there were so many parts and also many 〈◊〉 But although the Lorde enwrapped many men in the same punishment whereas he woulde persecute but onely one man yet neuer is he destitute of cause why euerie one of vs yea euen him that séemeth most innocent he maye call into his iudgemeÌ„t And the Lorde marueylouslie worketh in the gouerning of men Therefore were it a wicked thing to measure his workes by our capacitie because God might punishe one man to the ende that he maye abase and make others lowly others againe he chasteneth for their manifolde offences againe by punishment he tryeth the patience of others So therfore are the mouthes of prophane men stopped least they shoulde brawle against God as oft as he requyreth his iudgementes that they agrée not to our fleshlie iudgemeÌ„ts But of this matter more at large strayte waye I wyll entreate Because euerie where in the Scriptures examples do occurre that God hath taken vengeaunce of the whole people when notwithstaÌ„ding one man alone hath offended But if any be murmure and exempt them selues as innocentes alwayes shall a cause be founde which sheweth that God is not cruell towarde them but rather if it please him he might with iust cause handle them more sharplie fynallye when as God séemeth as without cause to be seuere towardes man yet spareth he them and dealeth with them fauorablie Nowe let vs goe forwarde The text Vers 5. ¶ And the Shypmen feared and cried out euerie man vnto his God and they cast forth the vessels which were in the Shyp into the sea that the Shyp might be lyghtened of them But Ionas went downe into the sides of the Shyp and layd him downe and slept Caluin THis Narration is not friuolous whyle Ionas here in order foloweth so many circumstaunces for that as we shall sée anone he woulde make manifest his sluggishnesse and set it out before our eyes in the right colours thereof But this comparison whiche lyeth hidden in the circumstaÌ„ces doth make much notable the carelesse yea almost brutish security of Ionas First he sayth That the shipmen feared then that they cried euen euerie one of them to his God and that they cast out also into the sea the loading of the shippe WheÌ„ they therefore were al thus carefull was not this a monsterous thing that Ionas for whom the Sea was troubled thus doth sléepe Some are diligent and carefull they ranne about the shippe they spoyle themselues of all their ritches to the intent they might safe come to the hauen for they had rather make them selues destitute and naked of al their goods then to perishe and eke they crye to their Gods. But that Ionas made none accounte of these things yea that sluggishely hée lyeth whence coÌ„meth so great negligence but that not only hée was in a dead sleepe but that he séemeth depriued both of all reason and sence it is no doubt therefore but Ionas for this respecte reckneth vp so many circumstaunces he sayth The shipmen feared and we knowe that Marriners are not accustomed to bee terrified with small and vsuall stormes for they are a hard kinde of men and are the lesse fearefull for that they dayly see diuerse motions in the ayre When as therefore he sayth that the shypmen feared here hence we gather that it was no meane tempest which so terrifyed them being men by long vse and experience accustomed to all kinde of stormes Well they then which before were hardned
verse where he sayth Yf peraduenture God will be fauourable vnto vs. Here the shypmaister restraineth not this talke to the God of Ionas but speaketh simplie of one God for howe soeuer the world by his discencion teareth or deuideth God that then Ionas worshipped a God coÌ„trary to others there was to be short an innumerable company of Gods among the Shypmen yet sayth the Shipmaister Yf the Lorde peraduenture Now then he acknowledgeth some one principall God howsoeuer euerie man notwithstanding had their owne proper Gods. Further that there hath bene alwayes a certaine general principle receiued by the consent of al men we see that it is most â—â—ue that I haue sayd euen that by the prouidence of God the world is gouerned then that the lyfe safegard of men are in his hand But for asmuch as they are too farre off from God then they doo not onely slowlie créepe but more prone doo they bende to the earth then aspyre vnto heauen Constaunt are they also and alwaies wauer they therefore seeke they Gods nye at hande and when they can finde none then dare they be bolde euen to make them some When he sayth Yf peraduenture we haue seene already that the holy ghost vseth this phrase although there is no doubt but that onely difficultie is noted Here notwithstanding is it probable that the Shipmaister was as prophane men are wont perplexed and doubtfull and coulde determine nothing certainly of the ayde of god Therefore whyle he thus wauered in minde he sayth that all remedies are to be tryed And here as it were in a glasse maye we sée howe wretched is the estate of all those which call not vpon God with a certaine and sure fayth they crye truely vnto God because the knowledge of Nature enforceth them thereto But they knowe not whether by theyr crying they profite any thing or no they do repete their prayers but they know not whether their wordes vanish away in the ayre or whether they come vnto god So doth the Shypmaister declare thus he had a doubtful minde saying Yf peraduenture God be fauourable vnto vs Then also call vpon thy God. If he had bene certainely perswaded that he had called vpon the true God truely he had not tryed this doubtfull remedie But nowe least any thing shoulde remaine vntouched he exhorteth Ionas that if he had any God he shoulde also call vpon him We sée therefore that the goings about the bush are maruaylous where we kéepe not the right waye An hundred tymes shall men runne rounde about heauen earth sooner then attaine vnto God except where the worde shyneth before them And why so Forsooth because when as they haue tryed the waye then doth a frantike motion draw them to the contrarie parte and they are caryed hyther and thether thus peraduenture this shal be profitable vnto me because by this waye the matter prospered not I wyll trye another way God therefore thus taketh vengeaunce vpon vnbeléeuing men because they holde not the right waye He sheweth further howe great madnesse it is where men let loose the rayne to their owne affections and can not submitte them selues to the celestiall doctrine Asmuch as concerneth the worde I haue sayde that interpreters haue otherwise turned this place For some saye Yf peraduenture God maie thinke vpon vs Othersome againe Yf peraduenture he gratifie vs. This worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properlie is to shyne Nowe seeing it is here put in the coâ—iugation Hitâ—pael it signifieth To shew himself cleere vnto vs. But this is a Metaphor much vsed in the Scriptures that the face of God is duskie or obserue when he is not fauourable vnto vs Againe God maketh his face to shyne and appeare cleare vnto vs when as in verie déede he declareth that he is beneuolous Séeing that therefore this manner of speaking best agréeth I maruayle why other men séeke strange interpretations Afterwarde he addeth Least we perish Here the Shypmaister sufficiently declareth that he perceyueth the lyfe of man to be put in the disposition of God because he finally decréede that they must needes perish except the Lorde succour them Therefore this intelligence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â–ª that is Anticipacion is imprinted in the mindes of all men that God being angrie and against vs we are myserable and imminent destruction is at hande vnto vs also the other Prolepsis or presumption bringeth to passe in the hartes of men that euen so soone as the Lorde hath looked backe vpon vs immediatlie his fauour and good wyll bringeth safegarde vnto vs In this place the holy ghoste speaketh not but a prophane man Further we sée what manner of thing the vngodlinesse of the Shypmen is yet by the instinct of Nature he vttereth this saying and in this place there is no fiction For God as I haue already sayde wresteth from vnbeléeuers in necessitie a certaine confession from the which willingly they would turne their backs Nowe what excusation may we hope for if we thinke that our saluation consisteth in our owne handes if we depende not wholy vpon God if we in prosperitie make none accoumpt of him as if we coulde be safe without his helpe Therefore these wordes ought to be wel weighed when the Shypman sayth Yf peraduenture the face of the Lord appeare cleere vnto vs and we perish not It followeth nowe The text Vers 7. ¶ And euerie man sayde to his fellowe Come and let vs cast lottes that we may know for what cause this euyll is come vpon vs and they cast lottes and the lotte fell vpon Ionas Caluin IOnas also doth not rashly put in this thing that the Shypmen consulted among them selues of casting lottes For hereby we gather that it was no vsuall tempest therefore there appeared some signe of the anger of God for if some winde aryseth this because it often commeth to passe it shal not séeme so great a maruayle if a tempest also followe it is also an vsuall thing it must therfore be some thing more gréeuous that should strike feare into the mindes of men that they might perceyue that God was prest to take vengeance euen as we also know that this hath bene a common thing among prophane men that they neuer perceiued the vengeaunce of God but in matters extreame But when God taketh vengeaunce vppon wickednesse by vnaccustomed meanes then do men beginne to acknowledge that vengeaunce of God the same thing euen nowe testifyeth Ionas Thei saide therefore euerie man to his fellowe Come let vs cast lottes Was this then a common thing that they cast lottes as often as any tempest happened No verelie For there is no doubte but that they fledde to this refuge because they knewe that God styrred not vp this tempest without a most great and weighty cause This is one I can not at this time prosecute the rest I wyll deferre it therefore tyll to morrowe ⧠The Prayer GRaunt almighty God seeing that here we are dryueÌ„ and tossed among
so many surges that yet notwithstanding we maye learne with quiet mindes to repose our selues vpon thy grace and promise whereby thou hast testified that thou art at hande vnto vs and not that we wayte tyll thou with a violent hande drawest vs vnto thee but rather alwayes that we may be attentiue vnto thy prouidence that we maye knowe not onelie that our lyfe doth hang by a threede but that it is lyke a vapour vanishing away except it be so farre forth as thou takest care for the same that so we may rest wholie vpon thy power and also graunt euen in ioyfull and quiet matters we may so inuocate thee that we enioying thy protection maye lyue in safetie and in the meane tyme yet we maye be carefull that a deade sleepe creepe not vpon vs which maye quite take awaye our mindes and affections from the meditation of heauenly lyfe but rather that carefully early and late and at all seasons so we maye seeke thee that in all our lyfe we maye proceede vnto the ende which thou puttest forth vnto vs tyl at the length we maye come to that heauenly kingdome which Christe thy sonne hath purchased vnto vs by his blood Amen Caluin WE haue sayde in our reading yesterdaye that this was a signe of extreme feare that the Mariners and the rest cast lottes because this is not wonte to be done but where men perceyue them selues destitute both of reason and counsayle But this is also to be noted that wheras they cast lottes it procéedeth of error because they acknowledge not that if the Lord would take vengaunce of euery of them that they them selues were also worthy of greater punishment For they would not haue layde the fault vppon one mans shoulders if euery man had well considered what he had deserued before god Nowe if any calamitie happen it is the duetie of euerie man to examine him selfe and his lyfe before God so shall it come to passe that from the first to the last they all must confesse that they suffer iust punishment But whyle al men together enquire which of them is guyltie before God so doo they exonerate them selues as if they were innocent And this disease also at this daye doeth raunge in the worlde euen that wyllingly euerie man layeth the faulte vpon others and wyll all séeme innocent before God Not that they maye abolishe all their guiltinesse but because euerie one extenuate their offences as if iustlie God so seuerely might not persecute them For examples sake If a man perceyue that he hath offended diuerse ways he wyll certainely confesse with one worde that he is a sinner But if any man shal recken vp and bring to light all his offences hée wyll saye this is a light sinne this is a veniall sinne and the Lorde dealeth with vs not according to good right that he will bring vs immediately to extréeme punishment If we offende lightly this straight way commeth in minde vnto vs So did the Shipmen of whome Ionas here speaketh If a man had demaunded whether they were altogether without faulte euery man had confessed that he had bene before God an offender but in the meane tyme they cast lottes as if one man onely had bene subiect to the iudgement of God and why so Forsooth euen because they imagined that their offences deserued not so gréeuous punishment Howsoeuer therefore they offended and be conuicted perceyue this thing certainly yet so great matter make they not of their sinnes that they thinke them selues to haue deserued any such punishment This therefore is the reason why they fall vnto lottes because when the matter came to that tryal euery man thought himselfe innocent This place declareth which thing also euen by common experience is to wel knowen that men although they perceyue them selues guilty before God doo extenuate their sinnes and promise pardon to them selues as though they coulde indent with God that hée shoulde not deale with them by extremitie but fauorably should handle them Hearehence therefore springeth hope to escape with out punishment for as muche as of most gréeuouse sinnes wée make but light offence So sée we in the papacye that diuers meanes haue bene immagined whereby they might obsolue themselues wype away their spots in the preseÌ„ce of god The sprinkling of holy water putteth away almost all sinnes except a man be adulterer an homicide a sorcerer or ten tymes pariured he thinketh himselfe not culpable of any cryme therefore the sacrifices which they vse are of force they thinke to blotte out al iniquityes Whence springeth this errour Euen because they estéeme of God by theyr owne wittes and thinke not their sinnes to be so great an abhomination in the sight of god But this is no newe thing For we sée what nowe happened in the tyme of Ionas and out of prophane histories we may gather this error then euery where to haue occupied the myndes of all men they had theyr dayly sacrifices euen as the Papists haue their Masses their Pilgrimages their holy water sprinklynges and lyke tryfles But euen as in the Papacie there be certaine cases reserued so also if any man had slayne eyther Father or mother if a man had committed incest hée had néede of an extraordinary sacrifice and if any were of a notable vertue vpon earth him they vse that they might séeke a newe kinde of Sacrifice here is an example of this errour layde before vs when as they saye Let vs cast letteâ— For except they had thought one man and not many to bee guyltie eache man would haue brought his sinnes to light and after woulde haue acknowledged the heape to bee so great that it might fill both heauen and earth But this they doo not For here must one man be wicked but no man will come forth in presence with this tytle and therefore cast they lottes Now ryseth a question whether this was a lawful meane to fynde out the truth whether when they were ignoraunt for whose offence the tempest arose it were lawfull to â—â—ye vnto lottes Certaine men haue bene too superstitious in the condempning of lottes because precisely they affirmed all lottes to be wicked From hence was the name geuen to the Lot prophetes and they thought that these Diuiners by lotte differed lytle from Magicians and Inchaunters But this thing tooke his beginning of error because we knowe that it was at some tyme permitted to cast the lotte And Salomon truely as it were of a politike order speaketh wheÌ„ he sayth The lottes are cast into the lappe but the disposition thereof is of the Lorde Salomon there speaketh not in that place of artes Magicall but sayth when the lottes are put in they come not forth by chaunce but by the prouidence of God. When Matthias was to succeede in the place of Iudas it was done by lotte And dyd the Apostles rashly vse that name And again the holy ghost had a stroke in the election There is therefore no doubt
impious superstitions with his worship as in many men it is séene at this daye The Papistes holde one principle with vs that the onely God is the maker of heauen and earth yea they come néerer also euen that the onelie begotten Sonne of God is our redéemer But in the meane time we sée howe they pollute the whole seruice of God and turne his trueth into lyes mingle God with Idolles in such sort that there is nothing pure among them But that principle is much woorth if God doo reache his hande to miserable men For if in the Papacie this were not certainely helde that the woorde of God is to be credited and Christ the sonne of God to be king and heade of the Church there were long circuitions to be vsed with them but we haue a familiar enteraunce vnto them For when we obiect both the law the Prophets and the Gospell they are helde then with a certaine reuerence neyther dare they contempne the authoritie of the most high god We sée therefore howe this feare of it selfe is to small purpose if men sticke styll in their olde myre but if the Lord wyll call them further this feare then openeth to them the gate vnto true pietie So as I haue sayde it might be that some of the Mariners and other shypmen after that profyted more But that feare of it selfe coulde nothing else doo but conuince them in such sort that no excusation might profite them before the iudgement seate of God because a token was shewed whereby they might knowe that there was none other God then was called vpoÌ„ of the elect people Afterward he addeth that they Offered a Sacrifice vnto the Lord. They were accustomed before to offer sacrifices to their Idols but now they declared that they worshipped the God of Israel for to this ende doo belong the Sacrifices But withal this is to be noted that this confessioÌ„ was of them expressed that God might confirme the faith or credit of his word For when they perceyued this whole matter to be gouerned by the wyl of God they were compelled to confesse that he was the true God and this was the ende and scope of the Sacrifice But here it maye be demaunded whether that Sacrifice pleased god It is certaine that so sâ—â—ne as men bring in their owne inuentions by that mixture is corrupted and vitiated whatsoeuer else in them might séeme worthy of prayse For God wyll haue no fellowe as it is sufficientlie knowne And alwaye that saying of Ezechiel is to be kept in memorie Goe ye and Sacrifice to the diuel and not vnto me sayth the Lorde God there refuseth all Sacrifices which they were woont to offer among the people of Israel euen because there were superstitions mingled with them God therfore declareth that he so disaloweth these mixtures that he had rather that superstitious men shoulde be wholie geuen to the diuell then that his sacred name shoulde so be prophaned Therfore of it selfe this sacrifice was neyther lawfull nor coulde please God but by Accidens or outwardlie if I maye so speake this Sacrifice pleased God because he woulde haue his glorie by this meanes to florish and shine And although he refused the shypmen them selues yet woulde he haue this worke to be some testimonie of his glorie as for example Oftentimes the worke in respect of the man may be corrupt and yet after an accidentall manner it shall tende to the glorie of god And this is dilygentlie to be noted For at this daye there is a disputation or rather a sharpe contention about good workes And the Sophisters in this subtyle argument or Paralogisme deceyue them selues because they thinke or imagine that workes morally good eyther are preparatorie to the obtayning of grace or else are meritorious or deseruers of eternall saluation When they saye workes morally good they onelie respect or regarde outward appearaunces they neyther respect the fountaine from whence they come nor yet the scope whereto they tende If the harte of man be impure certainely the worke that procéedeth from thence shal be alwayes vnpure and shall stinke in the sight of god Againe if the ende be wicked that is if the purpose of men be not to worshippe God and that with a sincere hart euen that worke which is otherwise most excellent shal be most filthie in the sight of God. To chyldishly therefore and farre are the Sophisters deceyued when they saye that workes morallie good do please God or be preparatiues vnto grace or deseruers of saluation But howe maye it be that a worke shoulde not please God and yet tende to his glorie I aunswere that this verie well agréeth neither is there here any contrarietie which easilie cannot be accorded For God after an accidentall manner as I haue already sayde applyeth those things to his glorie which of them selues I saye of them selues that is in respect of men are verie corrupt So also in the Papacie the name of a Christian serueth to the glorie of God for alwaies some remnauÌ„t of Christianity remaineth For howe commeth it to passe that in this time the light of the gospell hath appeared out when as yet at the least in few places true pietie hath bene restored Forsooth because the Lorde neuer suffered true Religion to be quite extinguished or quenched in that place where yet it hath bene corrupted In the Papacie therefore Baptisme the verie name aswell of Christ as of the Church Finaly A certaine forme of godlinesse All these of them selues were vnprofitable altogether but yet after an accident all sort are of force euen as I haue sayde But if we consider aswell the Sacrificers as also the common sorte of people we shall finde that they doo nothing but paruert the worship of god When as rashlie and lyke a hodgepodge they ioyne their superstitions and inuentions to the worde of God no sinceritie is obserued When therefore they thus confounde heauen and earth together nothing else doo they but prouoke vpon them selues the wrath of god Nowe therefore we knowe why Ionas sayth that the Shypmen and Passengers offered Sacrifices to god But yet this also is to be remembred that I latelie sayde this Sacrifice to be a signe of the worship of god For from the beginning alwayes this opinion remayned in the hartes of all men that Sacrifices were not to be offered but to God onelie And prophane men in all ages none otherwise déemed of Sacrifices but euen that by them they shewed foorth their Religion towarde the Gods. When as therefore Sacrifices from the beginning haue bene offered to God alone it followeth that they at this day are inexcusable which adioygne some as fellowes with God and vnto mortall men or Angels offer their Sacrifices Howe maye this be borne in Christians sith the Gentiles alwayes haue confessed that they tooke them alwayes as Gods vnto whome they were accustomed to offer their sacrifices But seeing now God pronouÌ„ceth his chiefest Sacrifices But now séeing
by al meanes his life was oppressed when he sayth that he was compassed with the waters euen to the soule I vnderstande it that he was compassed with the waters deadly for other expositions are to smal purpose or wrested And the Hebrewes saye that they are pained euen to the soule when as they are in daūger of their liues and the Latins say also that the hart the entrayles or the bowels them selues are woūded And so in this place The waters compast me about vnto the soule again The deepe encloseth me Some translate Seph the Sedge some againe translate it the Herbe Alga which hath leaues lyke Lettice others trāslate it a Bulrush but al commeth to one sense Certaine it is that the Hebrewe worde signifieth a kinde of Sedge Yea some thinke that the redde Sea was so called because it is full of much Sedges and Bulrushes And they thinke Rushes take their name of their soone rotting But what Ionas meaneth is euident euen that the wéedes were fast wrapped about his heade that is the wéedes dyd growe ouer his heade For it is harde to expounde it as some doo of the heade of the Fyshe But Ionas speaketh Metaphorically when he sayth that he was enwrapped in the Sedge because there is no hope whē a man is enwrapped in the Sedge in the bottom of the Sea. For howe shoulde he escape from destruction which in the Sea is helde as it were bounde Metaphoricallie therefore Ionas meaneth that he was so drenched in the déepe that he coulde thence by no meanes escape but by the incredible power of god In the same sense he also sayth I went downe euen to the bottome of the mountaines But he speaketh of the mountaynes which adioyne to the sea as if he sayde that he was not onely cast into the middest of the sea but so ouerwhelmed that he was fast fixed as it were in the bottom vnder the very rootes of the mountaines All these tende to this ende euen that there might no going out be hoped for except God reached him the hand from heauen and delyuer him by a straunge and incredible example He sayth that The earth with her barres was about him By this manner of speach he geueth vs to vnderstande that he was euen so shutte vp as if the whole earth were lyke a gate We knowe what manner of barres the barres of the earth be if we will graunt barres vnto it For if a gate be quite shutte vp by barres we knowe what and howe great is the portion of the earth And if we imagine the earth to be the gate what manner of barres must there be It is euen therafter therfore as if Ionas should say that he was forbidden this vital lyfe euen as if the earth were set against him he shoulde not escape out to the sight of the Sunne The earth therfore sayth he was opposite vnto me and that for euer Afterward her cōmeth to thanksgeuing saying But thou O Lorde God hast made my life to ascend out of the pitte After that Ionas had vsed a long description that he might declare that he was not once dead onely but with many and diuerse deaths oppressed here nowe he addeth a thanksgeuing because he was deliuered by the Lorde Thou sayth he O Lorde my God hast caused my life to ascende Nowe againe he confirmeth that which I haue once already saide euen that he powred not out fryuolous prayers vnto God but that he prayed with a serious affection of faith For he would neuer haue called the Lord his God but that he was so perswaded of the fatherlie loue of God that he might hope for certaine and sure saluation at his handes Therefore he sayth Thou O Lorde my God he sayth not hast deliuered me but hast brought my life out of the graue or pitte Ionas therfore here being reuiued testifieth that he was by the helpe of God not onelie delyuered from extreeme daunger but was raysed vp from the dead by a certaine forme of resurrection Hither therefore appertaineth this saying when he sayeth that his lyfe was brought out of the Sepulchre or from verie corruption it selfe It followeth vers 7 The text ¶ When my soule fainted within me I remembred the Lorde and my prayer entered into thy holie Temple Caluin HEre Ionas in one verse comprehendeth the things which he fyrst sayde euen that he was afflicted with most gréeuous tormentes yet so he was not dismayed but that alwayes he conceyued some taste of the fauour of God that by this meanes he might be encouraged to praye For first he confesseth that his soule felte a certaine kinde of fayntenesse or was inwrapped in wofull and perplexiue cogitations so that of his owne nature he coulde not vnfolde him selfe out of the same As touchinge the worde it selfe Asaph in the Hebrewe signifieth to couer it also signifieth in Niphal and Hithpael in which coniugation it is here taken to Fainte But the former signification maye wel be kept euen that his soule wound vp it selfe together as in the 102. Psalme the prayer of the afflicted when as in misery he gathered himselfe together and prayed They which expounde it To multiplie prayers are voyde of all reason I therefore doubt not but that Ionas here meaneth eyther that he was ouerwhelmed with a certaine fayntnesse of mynde or els that he was so perplexed that he could not but with a violent contention mount vp vnto god What so it be he woulde by this worde expresse the perplexity of his mynde Therefore when as we ponder in our myndes diuerse Imaginations and continue as it were fast bound in vtter daunger then is our soule sayde to tumble or roule it selfe vp and downe in vs And when the soule wrappeth it selfe vp together all the cogitations of the perplexed man fall down vpon him We couet to ease our selues when as we reuolue diuerse imaginations but what so we endeuor to aduerte else whether by and by redoundeth vpon our heade and so our soule windeth it selfe vp together vpon vs Now we knowe what Ionas meaneth in the first member of this verse VVhile my soule gathered it selfe vp together or fainted in me Then he sayth I remembred the Lorde By this we gather that Ionas was not a victor without great difficulties euen to the faynting of the soule as we haue sayde and this is one thing In the meane tyme we gather againe that he neuer was so oppressed with temptatiōs but that he sought the Lorde at the least with his prayers This principle therefore Ionas kept with him that God is to be sought vnto although for a time so hardlie and seuerelie he handeled him For that Remembraunce whereof he speaketh proceedeth of faith The wicked also remember God but they are therewithall sore terrified because they finde him a terrible Iudge yea and as often as mencion is made of God they conceyue nothing else but destruction But Ionas applyeth the remembraunce of God to another ende euen
and his former lyfe he as yet hath not learned what it is so serue God because we must alwayes wâ—â—re against and wage battayle with the flesh But seeing that the meditation of Repentaunce is daylie yet is not Fasting alwayes reqired of vs It foloweth then that Fasting is a publique and solempne testimony of repentaunce where there appeareth any extraordinarie token of the vengeaunce of god So also we seacute e in Ioel that the Iewes were called vnto Sackcloath Ashes because God as it were prepared to the battaile came foorth amongst them and all the Prophetes cryed that destruction was at hands to the people and therefore it behoued the Iewes to flye for succour vnto God with such testimonies So also the Nineuits when they were stroken with that terrible threatning of God they put on Sackcloath commaunded a faâ—te euen because this ought to be done in extremities Nowe therefore we vnderstande why the king after he himselfe had put on sackcloth commanded also to the whole people both fasting and other testimonies of repentaunce But this séemeth to be absurde yea very ridiculouse that the king commaundeth the beastes as well as men to professe repentaunce For repentaunce is the chaunge of a man while he restoreth himselfe vnto God when as he was before from him enstraunged and this can by no meanes fall out in bruite beastes Rashlie therefore and contrarie to all reason doth the King of Nineueh mingle Beasts with men when as he entreateth of repentaunce But that is to be noted which first we spake euen that destruction was denounced not to men onely but also to the whole Citie and also to the verie edifices and buyldings For as God created the whole worlde for mans sake so also his yre when it is once kindled against men Inuolueth with al both Cattel and Trees and whatsoeuer is eyther in heauen or in earth But for al this the question is not yet aunswered for howsoeuer God taketh vengeaunce of the beasts for the offences of men yet an Oxe or a Shéepe can not pacifie the anger of god I aunswere that this was done for mans cause For it had bene a notable feast if the king had forbyd the beasts all suffenaunce except he had had respect vnto men them selues But he would as it were in a glasse or a picture set before the Nineuits what they had deserued as it was vnder the Lawe as often as they slewe any Sacrifices they were admonished of their sinnes For this ought to haue come in mind vnto them that the Lambe or other creature was slaine being innocent for what cause he which had offeÌ„ded stoode at the Aultar For there he sawe a liuelie image of his owne daÌ„pnation in the Oxe LaÌ„be or Goate So also the Nineuits when they constrained their Oxen Asses and the rest of the beasts to fast they were admonished of howe gréeuous seuere punishmeÌ„t they were worthy eueÌ„ because that very innocent beasts suffered punishmeÌ„t together with them We sée therefore that the king sought not to make any sacrifice whyle he commaunded a fast hunger to the very brute beasts but rather the men were with such prickes styred vp to acknowledge seriously the anger of God to coÌ„ceiue the more terror whereby they might the more be humbled before God and should be displeased with themselues so might be the more readie and better framed prepared to craue forgeuenesse pardon Now therfore we sée that this commaundement of the fasting of the beasts ought to be referred vnto the touching of mens consciences with feare as they which had flattered them selues too much and therefore by such a remedy might amended and correct their deadly drowsinesse And to this ende belonged the washings in the Law to purifie vestures and the rest of the vessels Euen that the people might know that whatsoeuer they touched was defiled with their filthinesse And this is dilygently to be noted because the Papistes as they are geuen to Ceremonies snatche vp whatsoeuer in any place of the Scriptures is read of Fasting of Sackcloath Ashes and thinke that all godlynesse is included in these outward rites And yet bodily exercise profiteth not much sayth Paul. Therfore this rule ought alwayes to be of force with vs that Fasting such like of them selues are of nought but onelie ought to be considered of by their ende So therefore when as the bruite beastes with the Nineuits were constrayned to hunger men themselues being admonished of their own guiltinesse learned what it was to feare the anger of God and for this cause that Fast pleased God. Nowe if any man wyll obiect that there is nothing to be gone about in the worshippe of God not mencioned in the worde or contrarie to the worde easie also is the aunswer that the King of Nineueh by this inuented not any kinde of pacifying of God neyther woulde he by this meanes worshyp God but had respect vnto the ende whereof I spake And that ende verie well agréeth vnto the worde of God and the prescript rule thereof Therefore the king of Nineueh tryeth here nothing straunge vnknowne to the word of God when he referreth all things to the skope euen that he with the people might come forth huÌ„blie before the iudgement seate of God and with earnest penitencie and repentaunce may desyre pardon This aunswere then is playne inough When as therefore Ionas addeth that the King coÌ„maunded both the people the beasts to put on Sackcloath let vs knowe that if any man wyll snatche vp this naked example to immitate it he shoulde be nothing else but a Iester because alwayes this reason is to be obserued that the King sought helpes wherwith he might driue both himselfe and his vnto true repentaunce And good reason it is that we take heede in the immitation of this for the nature of man is prone vnto a foolish zeale And for the most part we are almost lyke Apes but it is dilygentlie to be looked vnto with what spirite they were ledde whome we couet to immitate least that we being content with the outward appearaunces doo neglect that which is principal or chiefe Afterward Ionas addeth And they crie stronglie or infortitude vnto God. This must be restrayned vnto the men not vnto the beast for it woulde not agrée vnto brute beastes Well the men and the beastes abstaine from meate and drinke and then the men crye vnto god This crye coulde not spring but of the feare of God and the perceyueraunce and knowledge of godlinesse Therefore as I haue sayde it ought not confusedlie to be drawne as well to brute beasts as men But that the King of Nineueh commaunded the people in fortitude to crye vnto God it is worthy the noting for here hence we gather that he was in déede throughlie terrified For here is no mencion of the common crying but he addeth in Fortitude as if one shoulde saye with open throte and
this doth the glorie of God chieflie shine that he is appeased so soone as men repent and also in that he offereth himselfe to be a father vnto them Ought Ionas to haue preferred his estimation before the glorie of God I aunswer that the Prophet so was not addicted to him selfe but that alwayes the studie of the glorie of God obtained the highest degrée in his minde this is certaine But he ioygned his ministerie with the glory of God and worthely because it depended vpon his authority Ionas when he entred into Nineueh he cryed not as a priuate man but professed that he was sent from God. Now if the preaching of Ionas be founde false the reproche redoundeth vpon the very author of his calling that is vpon god There is no doubt therefore but that Ionas tooke it greuousely that the name of God shoulde be layde open to the reproches of the gentiles as though he should make them afrayd of nothing and againe speaking dissemblingly should by and by open hell and by and by heauen And there is nothing more against the glory of God then such dissimulation We see then why Ionas was carried away with so great sorrowe he respected not himselfe but because he sawe an occasion geuen or a doore layde open to wicked blasphemies if God shoulde alter his determination or if he should not be constaunt in his word here hence I saye came that so great sorrowe But although this be a verye good reason yet we gather of what force our good intents are with god If any good intente may be imagined certainely this might deserue some prayse that Ionas had rather an hūdred times to dye then to here those wicked blasphemies that the word of God should be a mere laughing stock that the threatnings of God were fables that God did but dissemble this or that as it he should transfigure himselfe into diuerse formes This was an excellent intent if we may be Iudges or if the matter be esteemed according to our sences but by and by we shall sée that it was condemned by the mouth of god Let vs learne therefore not to arrogate vnto our selues iudgement in those things which passe our capacitye but to submitte our minds vnto God and to desire of him the spirite of discretion and iudgement How came it to passe that Ionas so should frette against God but that he was inflamed with the studdy of his glory but this was an inconsiderate zeale because he himselfe woulde be arbiter and iudge hee ought rather to haue submitted himselfe vnto God and this same rule is to be kept of vs all If at any tyme we see many things come to passe from aboue that is by the secret prouidence of God which doo euen laye open the name of God to the blasphemies of wicked and vngodly men this truly is to be lamented but in the mean tyme let vs desire of the Lord that he will at the length conuert those reproches vnto his owne glory but let not vs murmur grudge as many doo which by and by beginne to chide against God as often as a thing is otherwise gouerned and directed then they themselues liste or doo thinke conuenient Let vs learne by the example of Ionas not to measure the iudgements of God by our owne capacitie but let vs paciently waight till he conuert the darkenesse into light In the meane tyme also let vs learne to obey his cōmaundements to follow his call without controuersie although heauen and earth shoulde set them selues against vs although many thinges do come in our waye which might turne vs awaye from the ryght course yet let vs continue in this sure determination that nothing can be better for vs then that we being obedient maye go forwarde in the same waye which he setteth before vs But where as he sayth that He made haste to come to Tharsis he doth not altogether excuse his flight but nowe he declareth more euidētly that he had not refused any trouble or labour nor yet had refused any controuersie or daunger but onely because he was careful for the glorie of God therfore he was drawne away from his vocation To this ende therfore tende the wordes of Ionas as though he would appoint God to be a witnesse and a Iudge that not for feare of daunger nor for slouthfulnesse nor for rebellion nor for any other respect he withdrewe gim selfe from the obedience of God but onely for that he woulde not haue his sacred name violated and defiled for that he would not wyllinglie be a Minister of that preaching which might open the mouth of vngodly prophane men to laugh God him self to scorne When as sayeth he I hoped for none other profite of my preaching but euen that the Gentyles might laugh God to scorne yea might teare in péeces amongst them his holie name as if he were deceyptfull and vaine therefore had I rather flie vnto Tharsis Therefore here Ionas doth not altogether excuse him selfe for then to no purpose had his chastisement lyghted vpon him whereby he ought to haue bene throughly tamed He was called of late from the verie hell shall we saye that he durst so lyfte vp his hornes against God that he would altogether be free from al fault This certainely is to to absurde but as I haue sayde he obiecteth to God that at the beginning he fledde not for any other cause but for that he hoped not for any plausible fruite or successe of his preaching but rather he feared that which he sawe imminent euen that the name of God shoulde be a laughing stocke Immediatly he addeth Because I knew that thou art a God full of fauour and mercifull slowe to anger c. This is surely marueylous that Ionas was called away frō his vocation because he knewe that God was mercifull seeing that no sharper goade ought to pricke vs forwarde when as God wyll vse our labour or dilygence For we knowe that no man can performe his obedience chéerefullye vnto God but he which is euē allured with his fatherly goodnesse So then no man shal be a wylling Prophet or Teacher but he which is perswaded that God is merciful Ionas therfore seemeth to to foolishly to reason when he sayth that he was therfore withdrawne from his office because he knew that God was mercifull Againe howe knew Ionas this euen out of the lawe of god For this place is taken out of the 33. of Exod. where that notable and memoriall vision is described vnto vs where God set out him selfe to be seene of Moses there was exhibited vnto the holy Prophet a lyuelie Image of god And this is no place in the lawe which better and more liuely expresseth the nature of god For there God would familiarly manifest him selfe vnto his seruant For when as therefore Ionas was so instructed and endued with this doctrine of the lawe howe could he exercise the office of a Prophet amongst his owne people countreymen why
this maye be referred to the Ministers of the worde whiche had preached the Gospell vnto the faythfull to whome he wryteth as if he should say Marke dillygentlie our labour whereby we reueale Christ vnto you If you shall this doo I hope we shall not lose our labour We trust that you shall be our ioye and crowne of reioysing in the presence of our Lorde Iesus Christe at his comming It followeth But that we maie receiue a ful reward This maye verie aptlie be referred generallie to all faithful in this sense Let vs doo our dilygence that the teachers of Antechrist being made none accoumpt of we maye receyue that most ample rewarde which Christe hath promised to none but to these which perseuer to the ende Vers 9 ¶ Whosoeuer transgresseth and abydeth not in the doctrine of Christe hath not God He that continueth in the doctrine of Christ he hath both the Father and the Sonne WHosoeuer transgresseth c. Nowe he addeth greater things For of al this is the greatest detrimēt to be voide of god And so to haue neyther the Father nor the Sonne But he which goeth not forwarde in trueth and loue he neither hath the Father nor the Sonne Hereby we learne that carefully it is to be looked vnto that no man start backe from the knowne trueth because that after no other sort doo we knowe God to be our God then whyle we persist stedfast immoueable in the doctrine deliuered vnto vs by the Apostles Which thing woulde God they woulde marke which despising the doctrine of the Gospel doo followe humane constitutions as it is accustomed in the Popedome not without great losse of soules It followeth He that continueth He continueth in the doctrine of Christ or of the Gospell which meaneth and doth according to the same and lyueth in contemplating and doing together but he that from this conueigheth him selfe is Atheos a Miscreaunt or without god For euen as he which applyeth him selfe to integritie maketh him selfe familiar vnto God euen as Abraham according to that he hearde of God him selfe I am thy God walke before mee and be vpright So he which lyueth without the Law of the Gospel is an Infidell in drawing himselfe backe that he might not haue god But when as he is an Athist euen who enstrangeth himself from diuine discipline truly whoso remaineth in the same He hath both the Father and the Sonne For as cōcerning such the sonne sayd If any man loue me he wil keepe my worde and my father will loue him and we will come vnto him and dwel with him And here by the way is to be noted that God may be two wayes had that is to say vniuersallie in the same sorte as al creaturs are sayd to haue God according to the saying of Paul In him we liue and moue and haue our being And the Lord himself by his Prophet Do not I fill heauen and earth sayth the lord But this is sayd according to the manner of the being of God. After another manner is God had and possessed euen by fayth and sanctitie after which sort are the faythfull called the Temples of God because in them God dwelleth This doctrine therefore agréeth with that of Iohn Let therefore abyde in you that same which you haue hearde from the begynning If that which ye haue hearde from the beginning shall remaine in you ye also shall continue in the sonne and in the Father But although in this place there be mention made but of the Father and of the Sonne onely and not of the holie ghost no man therefore ought to be offended For of this onely euen of the Father and the Sonne the intent of his speache constrained him and requyred him to speake But the Father and the Sonne are not sayde to dwell in the hartes of the faythfull but by the holie ghost as teacheth the Scripture Wherefore when the persons of the Father and the Sonne are named the holie ghost is not excluded Vers 10 ¶ If there come any vnto you and bring not this doctrine receyue him not to house neither byd him God speede IF there come anie vnto you He cōmaundeth in more plaine wordes to flye the company of Heretikes and false teachers and constantlie to cleaue to the doctrine of Christ Heretikes false teachers be they which first bring in theyr owne doctrine and not the doctrine of Christ or else secondly which delyuer or follow a contrarie preaching to the doctrine of Christ But the doctrine of Christ is conteined in the writings of the Prophets Apostles who so euer therfore shall not bring the scriptures or shall teach any thing against the scriptures is not to be receyued into the company nor vnto the speach of the faithful for euyl speaches corrupt good manners It followeth Receiue him not to house Euen as Christ commaundeth his to be receyued because they bring vnto men the pure doctrine of the Gospell so admonisheth he that we must take héede of false Prophetes and deceyuers because they can bring nothing with them but a curse And this saying is dilygentlie to be noted for many there be nowe a dayes which easily geue eare to those that preache what so they lyst and receyue them vnto theyr houses whereby it commeth to passe that they carie from them a iust rewarde euen corruption of minde for the most parte The Apostle feared least the same should come to passe vnto the Corinthians as he him selfe wryteth I feare least as the serpent beguiled Eua through his subtilty so your minds shoulde be corrupte from the simplicitie that is in Christ It followeth Neither bidde him God speede Euen as by House he meaneth a common dwelling together so by God speede hée meaneth familiar talke As it he should say This is that true doctrine which from true wytnesses from the saincts of our Lord Iesus Christ from the Apostles and my selfe ye haue receyued from the beginning But if any man come vnto you which bringeth a doctrine contrarye to this that he maye bring you from the truth of the Gospel so litle ought you to geue eare vnto him that neither is he to be admitted to house if he séeke harborough nor to be saluted with the word God speede if parraduenture he be mette in the way For haszard it is least he infect the familye with his familiar lyuing together with them and for the benefite of the house communicated to him he repay an Iniurye and least of salutation there may grow further talke Vers 11 ⧠For he that biddeth him God speede is partaker of his euil deedes FOr he that biddeth him God speede That is hee that saluteth and kéepeth company with such deceyuers séemeth partaker of their euill déedes For fyrst he geueth corage to a wicked man while he séeth himselfe to be in some estimation with those whome he endeuoreth to subuert and