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
true prescript or ordinaunce thereof For they know that saying of Iohn Hereby are we sure that we haue knowne him if wée kéepe his commaundements He that sayth I know him and kéepeth not his commaundements is a lyar and the truth is not in him Paul also speaketh thus of the knowledge of Christ you haue not so learned Christ if so be you haue heard him and haue bene taught by him as the truth is in Iesus that is that ye cast of concerning the conuersation in tyme paste that oulde man whiche is corrupt through the deceyuable lustes and be renewed in the spirite of your mynde c. Out of the which words we learne that in vaine doo all they bost of the knowledg of the truth which endeuour not themselues to newnesse of lyfe Vers 2 ¶ For the truthes sake which dwelleth in vs and shal be with vs for euer FOr the truthes sake He meaneth the truth of the Gospell which they by the preaching of the word had learned as if he shoulde saye Not for any other cause doo the godly and faythfull which are with vs loue thy sonnes but because they vnderstande that the sinceritye of the profession of the gospel pell which wée followe doth dwell in you In this place maye we obserue the difference betwéene worldlye loue and Christian loue Many loue other men for their ritches substaunce honour and goods which they hope to receyue at their hands Such loue is not true loue but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe loue But Christian loue euen as it is founded in Gods verity respecteth first the only glory of God and secondly the profit of his neighbor Therfore is this trueth alwayes ioygned with the feare of God so that no man can truly boste of this truth but he which hath geuen ouer himselfe obedient to the wil of of God. It followeth VVhich dwelleth in vs. That is which is firme true among vs of the which none of vs can doubt If so be that we most stedfastlye holde Christe speaking to the Father with his owne mouth vttered Thy worde is trueth It foloweth And shal be vvith vs for euer These words pertayne not so muche to the confirmation of the doctrine as vnto the certaintie of their perseueraunce Here the Elder affirmeth both himselfe and the rest of the faythfull amongst whome he was conuersant to perseuer in the truth Which thing ought not to bring a little comfort to all godly men For lytle were it that we are placed in the waye of trueth except we had hope of perseuering to the ende But they which are indowed with the celestiall spirite and being taught of Christ haue learned the trueth doo knowe for certaintie that they are not called in vaine into the flocke of Christ that is not for this cause onelie that they may heare the voyce of the Pastor Christe but that they maye folowe him vnto the ende as he sayde My sheepe heare my voice and I knowe them and they follow me And in another place If a man loue me he will keepe my worde and my father will loue him and we will come vnto him and dwell with him And when he speaketh of the holie ghost who him selfe teacheth this trueth I sayth he will praie the father and he shal geue you another comforter that he maie abide with you for euer euē the spirit of truth whome the worlde cannot receiue because in seeth him not neither knoweth him but ye knowe him for he dwelleth in you and shal be in you Wherevnto also pertayneth that most excellent promise of Christ Beholde I am with you alwaies euen to the ende of the worlde Beholde howe the trueth dwelleth alwayes with the faythful If a man obiect that there be many which depart from the flocke of Christ euen as we may gather out of many places of scripture we haue a ready aunswere that they neuer truely beléeued nor acknowledged the trueth Wherfore the spirite of God thinketh them not of the number of the faithfull but rather when it seemeth him good he abiecteth them out of the sacred flocke of God as vnprofitable outcastes and méere hypocrites Whervpon Iohn speaking of Antichrists sayth They went out from vs but they were not of vs For if they had bene of vs they had remained together with vs but this commeth to passe that they might appeare that they are not all of vs For the holie Apostle knewe right well what Christe had sayde of the Electe shéepe I geue vnto them life eternall neither shall they perish for euer neither shall any man take them out of my hande My Father which gaue them vnto mee is greater then all and no man can take them out of my Fathers hande They therfore which truely belong vnto the flock of Christ shal in him perseuer vnto the ende according to that saying of Paule the Apostle I am perswaded of this same thing that he which hath begune this good worke in you wyll performe it vntyll the daye of Iesus Christ Vers 3 ¶ Grace mercie and peace from God the Father and from the Lorde Iesu Christ the sonne of the Father shal be with vs in trueth and loue GRace c. He wisheth to the faithfull Grace which is geuen to vs by Christe wherein also he declareth himself to be the faithfull dispensor of the mysteries of God. And he comforteth vs when he sayth that Grace shal continue with vs whereby we are saued through fayth For by the worde Grace he signifieth the fauour of God which he sheweth towardes vs for his sonnes sake in that he imputeth not our sinnes vnto vs but remitteth them for our mediatour Iesus Mercie This is the cause of that Grace into the which God receyueth vs concerning the which Peter wryteth Blessed be God euen the Father of our Lorde Iesus Christ which according to his abundaunt mercie hath begotten vs againe into a liuelie hope by the resurrection of Iesus Christ from the dead And Paule Not of the workes of righteousnesse which we had done but according to his mercie he saued vs Peace This also springeth of the grace of god That Peace sayth he wherewith God the Father reconciled vs vnto him selfe shall continue for euer for the counsaile of God is firme and stedfast and is not chaunged as a man This Peace Christe wisheth and leaueth with his Disciples They therfore that loue the Lawe of the Lorde shall haue great peace and shall haue no hurt And blessed shall they be because they confesse Christe the true Peace and retaine him for the author of their fayth But from whome are all these thinges to be looked for From God the Father For he is the fountaine and originall of all goodnesse as Iames testifieth saying Euerie good geuing and euerie perfect gyfte is from aboue descending from the Father of lyghtes with whome is no
variablenesse neyther shadowe of turning And onelie he also properlie is a Father as you maye reade Math. 23.9 and Heb. 12.9 It foloweth And from the Lorde Iesu Christe Here haue you a manifest testimony of the diuinity of Christ For euen by this place it is euident that the Sōne is of lyke power with the father because he is the author of those things which onely God hath power to performe He addeth moreouer The Sonne of the Father That he might agree with that confession of Peter Thou art Christ the Sonne of the liuing God. It foloweth In trueth and loue He adioyneth thereto Trueth and loue and wysheth that in these they might walke perseuer He openeth Trueth against hipocrisie error and lyes that nothing else might be but the verie true fayth Loue comprehendeth all the offices of pietie Vers 4 ¶ I reioyced greatly that I found of thy sōnes walking in the trueth euen as we receyued a cōmaundement of the Father I Reioyced greatlie He taketh his beginning now from a gratulation reioycing that there were founde some among them which leauing Errors and forsaking the deceyuers haue imbraced the truth Truely this holy man is vnto vs alyuely example of that precept which S. Paul prescribeth saying Reioyce with them that reioyce and weepe with them that wepe The same almost he teacheth 1. Cor. 12 vers 26. But now is that thing turned quite contrarye for many wéepe with those which reioyce and reioyce when others wéepe if any man be praised they inure him if a man fall they reioyce But if they were of the body they would be sorie that any member should be cutte of from the bodye Christ our sauiour sorrowed for the destructiō of men when they knewe not the daye of their visitation and the thinges which belonged to the eternall peace after the same manner Paul declareth what great care he tooke in profiting the Church of Christ For he sayth The daylye care for all congregations lyeth vpon mee And when he perceyued the Church to profite he reioyceth and geueth thankes to god Rom. 16.19 Also the Virgin Marie the mother of our sauiour Christe knowing by the Aungell that her cosyn Elyzabeth had found fauour with God to be in her age the mother of an excellent sonne she greatly was stricken with ioye setteh litle by the distaunce of that place went vnto her greatly reioyced ouer her saluted her and remained certaine monthes there to conferre with her of holy thinges These are the offices of true loue For loue is patient gentle it inuyeth not it boasteth not it selfe it is not puffed vp it reioyceth not iniquitye But reioyceth in the truth This is the true and found ioy wherin the Apostle biddeth the faythfull to reioyce saying Reioyce in the Lord alwaye againe I saye Reioyce So this true minister of Christ sheweth an example vnto vs reioycing for their good and happie course in the truth that hauing put their hand to the plough they determined not to runne backe in the exercyse of the lawe are not neyther hotte nor coulde It followeth That I haue founde of thy sonnes It is cercertaine a cause of excéeding great Ioye to fynde anye man that without offence walketh with a strayte course in the fayth of Christ There is also here described vnto vs in this Elect Ladie the office of a dilligent and godly mother of an househould which is to bring vp her sonnes first in the feare of God and secondly honesty of conuersation Which good instruction of children in this place is a testimonie that this true fayth had loue adioyned with it For who so is incredulouse the same also vnfaythfully doth all things Therefore well agréeth vnto this woman the prayse wherin Salomon setteth forth the office of a dilygent housewife It followeth Euen as we haue receiued a Commaundement Because many imagine that they houlde the manifest truth when they are altogether deceyued he signifieth that truth to be allowed which agréeth with the commaundements of God it followeth of the father This he addeth whereby he might the more stirre them to Reuerence and obedience For if God be our Father his commaundements ought we of duety to receyue For so by his Prophet he sayth A sonne honoreth his Father and a seruaunt his mayster if I therefore be a Father where is the honour whych ye yéelde vnto mée But if I be your Lord where is my feare sayth the Lord of hosts Furthermore by the precept of the Lord he meaneth eyther the commaundement of loue whereof lately he spake in the last verse or els that which we haue in the first Epistle wherein this sorte he spake This is his commaundement that we beléeue in the name of his sonne Iesus Christ and loue one another as he hath geuen commaundement Except anye rather thinke that he had respect vnto that commaundement which the father gaue concerning his sonne saying Heare him For vnder this precept all the rest are comprehended and to knit vp all we are taught in this place the wyll of God to be the most iuste rule of all our actions and no trueth as much as concerneth saluation is approued of God but that which agréeth with his worde Vers 5 ¶ And now I beseech the Lady not as wryting a new commaundement vnto thee but that which we had from the beginning that we loue one another ANd nowe I beseeche the Ladie The modestie of the seruauntes of Christe is wonderfull who when executing their offices they might vsing the authoritie of God commaunde the faithfull many thinges yet had rather gentlie to desire then seuerelie and sharplie to commaunde This godlie seruaunt of Christ vrgeing mutuall loue beséecheth this Woman to perseuer in Christian Charytie So Paule exhorteth the Romanes I beséech you Brethren by the mercifulnesse of God that you yéelde your bodies a lyuelie Sacrifice holie and acceptable vnto God which is your reasonable worshippe of God. And Peter sayth I beséeche you beloued as straungers pylgrimes abstaine from carnall concupiscenses which fight against the soule Yea and Christe him selfe most modestlie sometyme and with great méekenesse inuited men vnto heauenlie thinges This modestie woulde God they woulde immitate at this daye which bragge them selues to be the Vicars of Christe and successors of the Apostles It followeth Not as writing a new commaundement vnto thee In what sorte the commaundement of Charitie is called a newe commaundement we haue declared 1. Iohn 28. Looke also the .13 of Iohn vers 34. It followeth That we loue one another When he requireth mutuall loue he excludeth not that loue which is due vnto foes and enemies Euen as when Christe sayde vnto his Disciples In this shall all men knowe that ye are my Disciples if you loue one another Iohn 13.35 He did not abolish that commaundement which he had set forth of the loue of all men and
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
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
God pronoūceth his chiefest Sacrifice to be Inuocation as we reade Psa. 50. In the Papacie al Religion is quite peruerted whē as they not onelie inuocate God but also the verie creatures neither doubte they more often to flée for succour vnto Peter or Paul yea euen to Saintes of their owne making counterfeyt and feygned then vnto one god When as therefore they spoyle God of that his chiefest ryght we perceyue that with that their sacriledge they treade vnder foote all pietie and godlynesse If therfore prophane men testified that they worshipped the Lord and the God of Israel onelie with that their outward sacrifice let vs at this daye learne not to transferre the honour of good right belonging vnto God to the creatures but let this honour euen that he onelie maye be inuocated remaine wholie and inuiolable vnto him because this euen as I haue sayde is the chiefest and most precious sacrifice that he requireth and alloweth Nowe also Ionas addeth that The Shipmen vowed vowes to God. This appertaineth to geuing of thankes or is a parte of thanksgeuing For we knowe that in vowes alwaies this hath bene the intent not onely of the holie Fathers but also of superstitious Hipocrites both to binde them selues to God and also to geue him thankes and testifie that they owe vnto him or stande bounde vnto him both for the preseruation of their lyues and also for any other benefite that happened vnto them And this was the continuall course in vowing vowes in all ages Therefore when as nowe the shipmen made vowes vnto God certainely they renounced their Idolles Fyrst they cryed out to their gods but nowe they vnderstande that they brayed in vaine and without profite for that rashlie they cast abroade their voyces in the ayre Nowe therefore they direct their vowes to the true God because they knowe that their lyues be in his hande And hence is it easie to be collected howe foolishly the Sophisters heape togeather at this daye all the places of Scripture which entreate of Vowes or where any mention is made of Vowes For they thinke when we condempne their wicked vowes that we are vtterly ouerwhelmed and vanished with their vaine collection of that verie worde Vowe And yet none of vs euer denied neyther doo deny but that it is lawfull to make a vowe so that it be done by the prescription of the lawe and the gospell that is so that men doo not rashlie obtrude vnto God whatsoeuer commeth in their minde but doo vowe that which is acceptable vnto him and againe haue with them a right iust ende of their vowes euen that they maye thereby testifie their thankfulnesse in the sight of God. But in common vowes there be most palpable corruptiōs as there is also in all the Popes Religion because they doo confusedlie vowe this or that to God and neuer respect what the Lorde requireth or alloweth As one man for certaine dayes abstaineth from eating of fleshe Another man kombeth not his head for a certaine tyme And another wandereth in some pylgremage We knowe that all these thinges are refused of god Againe admitte they vow nothing but that which is allowed of God yet is that also verie prosperously done because they wyll néedes by this manner binde God vnto them And alwayes that deuilish opinion of Desert or Merite sticketh in their mindes Lastlie also they neuer respect what they them selues are able to doo but they vowe perpetuall chastitie when as yet incontinencie doth burne them and so we sée that after the manner of the Gyaunts they fight and striue against God him selfe and withall doo permitte vnto them selues an vnbridled lybertie to vowe any thing what they lyst Let vs knowe therfore that as often as the Scripture speaketh of vowes it taketh these two principles euen that vowes because they belong to the worshippe of God ought not to be vndertaken without any difference at the pleasure of men or as men lyste but ought to be reduced and referred vnto their rule euen that men bring nothing vnto God but that which they by his worde knowe to be allowed of him and againe that they kéepe the right ende euen to declare by this token their thankfulnesse towarde God and witnesse that by his benefit they are saued euen as when the shypmen vowed certainly they thought no other thing but that God was their deliuerer and so testifie that at what time they shall safe come to the Hauē that then they would make this manifest that the God of Israel hath had mercie on them It followeth Vers 17 The text ¶ And the Lorde had prepared a great Fysh to swalow vp Ionas And Ionas was in the bellie of the Fysh three dayes and three nights Caluin THe things which the Prophet here briefely mencioneth it is our part more diligently to consider For this is easily past ouer when in few words we read that Ionas was swallowed vp of one fish and there remained for thrée daies and thrée nights But yet although Ionas neither amplifieth nor setteth out after a Rhetorical sort the things which we so slightly passe ouer neyther yet vseth any brauerye of words but maketh mencion thereof as of a common matter yet let vs sée what the matter it selfe importeth Ionas is cast into the Sea He was before this not onely the worshiper of the true God but also a Prophet and faythfully without doubte executed he his office For God had not determined to send him to Nineueh but because hee had bestowed vpon him some notable gyfts and knew also that he was sufficient to vndertake so great and so weighty a burden Séeing therefore that Ionas faithfullie studied to worshippe God and all his lyfe to attende dilygentlie vpon him and nowe yet is cast into the Sea as vnworthy of the daye lyght is rooted out from the company of men as vnworthy of the vulgare and vnaccustomed punishment which other men sustaine but is cast as it were out of the worlde that he might be depriued of the common elementes which punishment in time past as it is well knowne was appointed vnto parricides or murderers of their Parents When as Ionas therefore séeth him selfe so handled what might he thinke Againe nowe when he sayth that he was thrée whole dayes in the bellie of the Fish certainely so dyd the Lorde awake him that he was troubled with continual disquyet for he was drowsie then when he was swalowed vp of the Fishe but euen as though the Lorde had violentlie dragged him to his iudgement throne so suffered he continuall torment Continuallie also he myght thus thinke howe arte thou dealte with all For God kylleth thee not once onelie but also wyll geue thée ouer vnto a thousande deathes We sée what Iob sayth That when he is deade he shal be quyet and frée from all myseries Ionas without doubte was alwayes vexed with this griefe that he knewe that God was against him his
withall depriue them selues of all good thinges But superstitious men doo thinke that they profite much whyle they labour in their inuentions but we sée what the holie ghost by the mouth of Ionas here pronounceth euen as the Lorde him selfe also sayde by Ieremy They haue forsaken me the fountaine of liuing water and haue digged them selues pittes yea broken pittes that can holde no water c. God there complayneth of the elect people which turned vnto wicked superstitions When as therefore men wander out of the worde of God they doo after a sort driue awaye God him selfe from them or byd him adew And so it commeth to passe that they are depriued of all good thinges because beside God there is no hope or saluation founde Very notablie therefore Ionas addeth immediatlie But I in the voice of praise will sacrifice vnto thee As if he shoulde saye sith that men doo cast forth them selues into exyle at what tyme they addict them selues to their errors therefore vnto thée onelie O Lorde wyll I sacrifice All this is dilygentlie to be marked of vs for as our wittes or dispositions are prone vnto lyes and vanities easilie at the first euerie superstition wyll carie vs awaye vnlesse we be kept in with this hande euen that we be surelie perswaded that perfect saluation and whatsoeuer helpe or ayde is to be looked for doth rest in God alone And when this is wel throughlie printed in our hartes then shall not true Religion easily depart from vs although Sathan on euerie side laye his deceyptfull snares for vs yet shall we continue in the true ryght Religion of god And so much the more dilygentlie is this place to be marked for that Ionas here woulde confirme him selfe in the right course of pietie For he perceyued that he was as all mortal men are prone to lyke of lying vanities vnlesse he shoulde animate him selfe vnto constancie And he confirmeth him selfe when he pronounceth whatsoeuer superstition men do inueÌ„t to be the depriuation from chiefe felicitie from lyfe and saluation And hereby it commeth to passe that we doo abhorre all error if we be perswaded that we leaue the true God and together with him cast awaye from vs our saluation and whatsoeuer good thing maye be wyshed when we obay not his word I will therefore sacrifice vnto thee with the voice of praise sayth Ionas And here againe is to be noted that the true worship of God chiefly consisteth in prayse and thankesgeuing as is sayde in the 50. Psalme For there God sheweth that he maketh none account of any sacrifices except they tende to this ende and skope euen that his name may be celebrated and praysed He would haue in the lawe sacrifices to be offered vnto him indéede but vnto another ende For God neuer stayed as contented with the sacrifice of Calues Oxen Gtoes and Lambes but he woulde also be acknowledged to be the author of all good things and therefore in that Psame he sayth Sacriâ—fice vnto mee the sacrifice of praise So againe Ionas here when he might haue sayde more simply I O Lord will acknowledge that thou hast saued my life he sayth yet I will offer to thee the sacrifice of praise But if this was of force in the shadowes of the Lawe the same of vs also much more is to be marked euen that we goe not a bout after a grosse manner to worship God but spiritually when we confesse that our lyfe dependeth vpon him and procéedeth from him alone that we are in his hand that we are indebt vnto him for al good things finally that he is the aucthor â–ª and fountaine of saluation and not of saluation onely but also of wisdome righteousnesse and vertue Then afterwarde he addeth his Vowes I sayth he VVill paie my Vowes In what sort we ought to take the name of Vowes we haue spoken in another place For the holie Fathers dyd not make a bargaine with God as the Papistes are accustomed at this daye Which endeuor to please God with theyr toyes when as one abstayneth certaine dayes from the eating of flesh another clotheth him selfe with haire one taketh vpon him a Pilgremage another obtrudeth some one deuise or other vnto god Nothing was there lyke this in the Vowes of the holy fathers but their Vowes were mere thanksgeuing for a testimony of gratitude or thankfulnesse And therefore Ionas here adioygneth his Vowes with the Sacrifice of prayse whereby we gather that they be not things contrarie eyther to other for he repeateth one thing twyse Therefore Ionas not to any other intent dyd nominate his Vowes to God but that he might make testimony of his thankfulnesse therefore he addeth Saluation is of the Lord. That is it is proper to God alone to saue For here Iehoua the Lorde is put in the datiue case because the letter Lamed is put betwéene Well Saluation is of the Lorde that is not vnto any other belongeth the office of saluation then vnto the most high god Séeing it is so howe mad they be we sée which transferre praise and thanksgeuing to any other as it is when euerie man frameth him selfe an Idoll When as therefore there is one God who alone saueth it is méete to referre all our prayses vnto him alone that we defraude him not of his ryght this is the summe Nowe it followeth vers 10 The text ¶ And the Lorde spake vnto the Fysh and it cast Ionas out vpon the drie Lande HEre is the delyuerie of Ionas described vnto vs in fewe words but very necessarie it is with diligence to weygh the matter This was a wonderful miracle Ionas alyue safe to â—ye in the bowelles of the Fyshe by the space of thrée dayes Howe came it to passe that he was not a thousande tymes styfled or chooked with the waters As we knowe daylie the Fyshes doo gulpe in water Certainelie Ionas could not breathe there and the lyfe of man without breath can scarce endure a moment of tyme therefore contrary to nature was Ionas there preserued Againe howe coulde it be that the Fysh should vomet vp Ionas vpon the shore but that God with a wonderfull power had drawne the Fyshe thyther and againe against nature had opened both his entrayles and mouth This comming out of the Fyshes bellie is full of admiration yea of many myracles But Ionas whereby the more he myght extoll the immeasurable power of God vseth the worde spake whereby we gather that there is not any thing laborious vnto God because with his onelie becke he coulde bring to passe so great a matter as might farre passe all our vnderstanding If Ionas had sayde that he was delyuered by the benefite and grace of God it had bene lesse effectuall then nowe when he vseth the worde of Commaunding as God spake But séeing that this delyuerie of Ionas is an image of our resurrection this place is most worthy the noting because the holie â–ª ghoste lyfteth vp
the Apostles tyme most gréeuous persecutours of the gospell which were chieflie of the Iewes which had become halfe Gentyles and Gréekes Wherefore also they chose to them selues a Gréeke name as was the custome of such and neither receyued they the olde Testament nor the Newe But commended them selues hauing brought persecution vpon the other faithfull Iewes whereby the gospell might the lesse be spread among the dispersed Iewes and in the Cities of the Gentiles Of this number Diotrephes was one a man verie impious and a most great hypocrite who not onelie receyued not the brethren but letted those which were desirous to receyue them For this is the euyll nature of wicked men that not they them selues onelie wyll waxe cruell against the seruaunts of Christ but to theyr powers wyll styrre vp others therevnto It followeth And casteth them out of the Church That is excommunicateth them euen as our Lorde foretold should come to passe vnto his disciples This Diotrephes therefore is an example of all Heretikes and wicked men who also resist the gospell But he wryteth nothing nowe more sharplie against him but reserueth it tyll his comming But nowe what thinke you this godlie man woulde saye if he should returne at this daye into those Churches which woulde séeme Apostolicall and shoulde finde not some one Diotrephes gréedilie to couet the preheminence but infinite Cardinalles Patriarches Bishops Abbots and Ecclesiasticall noble men And that we maye nowe omitte to speake of this that many of these babble against the doctrine of veritie we knowe not what that they receyue not the pure doctrine of the Apostles and that they contemne those that would receiue it and geue them to Sathan hauing strocken them with the cruell thunderboltes of excommunication So perillous trulie are our tymes God deliuer our soules from the mouth of the Lyon. Vers 11 ¶ Beloued followe not that which is euyll but that which is good He that doeth well is of God but he that doeth euyll hath not seene God. BEloued followe not c. He addeth these wordes that he might preserue Gaius from offence as if he shoulde saye Thou knowest what Diotrephes goeth about and doth but I woulde not haue thée to followe the manners of men Alwaye doo thy dilligence to ioyne thy selfe to good men but flee the corrupte manners and pernicious company of euyll men This Dauid decreed with him selfe I walked sayth he in the innocencie of my harte in the myddest of the house of my god I set not before mine eyes an vnrighteous thing I hate those that worke wickednesse It followeth But that which is good This is a generall sentence of the Scripture that that which is good is to be followed and not that which is euyll Which sentence truelie maye be opponed vnto those which for them selues alleadge long tymes manners and customes of the Fathers For alwayes euyll is to baflye◠at whatsoeuer tyme and by what manner soeuer it be admytted It followeth He that doth well He also addeth another sentence that he might exhort him the more forciblie to doo well As if he sayde They are not all the sonnes of God which haue receyued Baptisme He which by godly déedes declareth his fayth he is borne of God and séemeth to be of God for he declareth the disposition and doctrine of his Father It followeth But he that doeth euill hath not seene God. There be some which thinke this woorde Seene is to be taken for Knowne Others make the preterperfect tense by the present tense as if he sayde He that dealeth vngodlie although in his wordes he professe God yet in déede he séeth not god For he is séene with the moste purifyed or cleare eyes of fayth which eyes for certayntie the darknesse of sinne doth blinde that they can not sée God. This place agréeth with the woordes of Christ speaking in the Gospell thus He that is of God heareth the wordes of God. But he doth well which contineweth in the doctrine of Christe for he obtayneth the saluation of his Soule He doth euyll that declyneth from the trueth for he getteth to him selfe euyll and the perdition of his Soule For not to sée God is myserable but to sée God is wholsome We sée God the Father in Christe the Sonne And Christ we sée in his woorde that is thereby knowe we him to be the Sonne of the lyuing God and the sauiour of the whole worlde Therefore séeing there is none agréement betwene light and darknesse neither hath Christe any concorde with Belyall let euerye man looke whether he bée of God or else of Sathan the Prince of darkenesse For euen as hée whiche worketh good thinges is of God and by the light of the knowledge of hym frameth the eye of his mynde and when as by these thinges he is altogether lyghte and séethe God whiche is the true lyghte and is séene of others as a lyghte in the worlde sustayning the worde of lyfe Euen so he that worketh euyll thinges walketh in darkenesse and cannot sée GOD that is doo those things whiche are of God neyther is he séene of others if he rebuke or correcte any man but all men hate and abhorre him According to that wyse Oracle I haue hated and abhorred iniquitie Vers 12 ⧠Demetrius hath good reporte of all men and of the trueth it selfe yea and we our selues beare recorde and ye knowe that our testimony is true DEmetrius hath good report of all men First he setteth the godlinesse of Demetrius against the malice wherewith Diotrephes was endued and against his wicked example secondly he opponeth ioyneth that most godly example of that most excellent man Demetrius that nothing might be wanting which might confirme the minde of Gaius For the mindes of good men are vehementlie shaken by the euyll examples of wicked men whereby we sée the Scriptures cure this disease verie often It followeth And of the trueth it selfe He affirmeth the prayse to be true which was published of Demetrius As if he sayde thou shalt eschew the example of Diotrephes and shalt set before thée the example of Demetrius for his pietie hath good report of all men who although they woulde saye nothing yet the thing it selfe testifieth the vertue of the man It followeth And we our selues beare recorde That is But euen we also hauing experience of his vertue and sinceritie doo beare witnesse of him vnto whome I knowe you doo firmelie geue credite because to all men I speake thinges that are tryed and certainlie known and I speake nothing for the fauour of man or of hatred but as I haue learned of trueth and certaintie Furthermore in the mouth of two or thrée wytnesses consisteth euery worde It must néedes be truly that Demetrius was a man of a wonderfull integritie vnto whome all good men gaue good reporte and finallie the trueth it selfe together with this