Rhadamanthus dyd the lyke among Th'Assyrians And Letters for the Romanes first Nicostrata dyd finde And Phaenices the lyke for Gréekes fyrst founde by studious minde And Grammer first that royal arte by learned Crate was showne Eke Poetrie by Homer first and Hesiod were knowne And Zenophon that worthy wight first wrote an Hyssorie And Rhetorike that glyttering Dame was founde by Mercurie Yea gladsome Musicks soueraigne founde that Hebrew Iubal brought And treasures of Philosophie were first by Vulcan sought Eke Atlas and Prometheus first founde Astrologie In Phisicke eke Apollo shyned and Aesculap in Surgerie Thus ganne the worlde though for a tyme as in a noueltie The troublous gulfes of artes and skylles to séeke with ardencie So that Pythagoras and Democritus these iourneyes tooke in hande From Greece to sayle to Egipt and to Persea and Calde Lande To knowe some worthy strataugem to searche the secrete skyll Of learned artes whereof they had their long desired fyll Th' Athenians they first planted Trees the Phrigians Chariots made Aristeus Oyle and Hâ—nny founde Phaenicians Crosbowe trade The Samian Theodor first founde keyes and Iason Shyps to sayle By Ericthonius Syluer first was founde for mans auayle And Golde was founde by Cadmus first and Copper Leade and Brasse By learned wytte of Cinira â—ee first inuented was Yea Danaus first digged Welles and Bacehus founde out Wine And Corne first Ceres fought to sowe to stop the hungerie pine With painefull toyle thus men founde out these thinges Terrestriall But ignoraunce dyd blinde their eyes in thinges Celestiall For we doo sée Diagoras and Theodor denyed God to bée The Sunne and Moone and Starres were Gods as iudged Aleine Parmenides thought God to be as cyrcle all of lyght Calde Stephanen Cleanthes thought God was an ayrie spright Crisippus termeth God to be Diuine Necessitie And Aristotle calleth God Mental Diuinitie And as they er'de concerning God in definition So erred they as touching God in constitution For loe When mortall men dyd once offende by originall corruption They thought by Sacrifice to Diuels to get remission Vnto Mineru an Owle they gaue an Hart vnto Dian A Sowe to Ceres offered they to Venus eke a Swan The wakefull Cocke they sacrifizde to Aesculapâ—as To Fannus Goates to Neptune Bulles the Asse to Priapus To Mars the Pye they sacrifizde the Phaenix to the Sunne To Iuno Pluto Pallas and to others lyke was doune And hoped by their sacrifice the direfull furious rage Of Gods conceyude against their sinne to mitigate and â—â—â—age No God no Christe no death of Christ for mans redemption No wayes but such knewe they to purge their vyle corruption In sacred sinke of dreadfull death all plunged in myserie In gulfe of hell in mornefull plaint in pinching penurie O wofull wights therefore they diuell with â—â—ndes in daâ—â—ued state With wayling teares and gnashing teeth to morne their â—â—full fate O mortall wights in these our dayes that made this rusticke verse With dilligence attende vnto the wordes which I rehearse Consider well That learning wanted not in theâ— if thereby they might knowe Whence mercy grace and pardon for offences all did flowe But mighty loue had â—losde their 〈◊〉 would not grauÌ„t there grace With penitence to vewe themselues and sée their sinfull case And so with fixed myndes hould fast our Christ th' appointed meane Who by his preciouse death hath made repentaunt sinners cleane Againe behould your ioyfull tyme how Christ to you is showne Who vnto the Philosophers was vtterly vnknowne For if he had bene knowne to them syth they such labour tooke With paynefull toyle to trauayle farre to reade eache humaine booke Which treated of Philosophie and morall vertues â—aught And fram'de their lyues accordingly would they haue set at naught That preciouse geme and Iewell ritche of lyfe celestiall They woulde haue made it certainely their ioye continual They would haue tooke it thankefully yet we contemne the same And spende our time in tryfling toyes to our perpetuall shame We doo delight in Matcheuile his cruell pollecie And reade the booke of Arthurs knights being full of Papistrye And Guy of Warwicke Scoggins gests and Gargantua The court of Venus Howleglasse Legenda Aurea And watsoeuer booke com'th foorth of lyes or tales prophane Yea though it teache méere blasphemy the name of God to staine By mortall mans inuention if it once printed be The same moste men of eache estate desirouse are to sée O this they lyke they prayse his witte that first this fable fram'de They lyke his style commende his vaine A Poet he is nam'de They paynte his prayse in siluered leafe eache man his booke will buye They saye Loe here a famous worke croun'de with eternitye But if to wryte some sacred booke some one 〈◊〉 bends his euyll Tushe sayth the world we herâ—eache daye in Church of this our â—ll We â—aâ—e not 〈◊〉 these â—erâ—â— use workes ha'â—e and historie New 〈◊〉 bookes pleasaunt conceyts or any Poetrie Wel wel 〈◊〉 graunt 〈…〉 to sée what booke is best to reade That we to perpetuity she 〈◊〉 way may treade Leaue of to craue the sight of bookes which leade to vanitie Séeke how to bring your sinful soules to immortality This Caluin sheweth in Ionas here translated for your sake It is but small the sooner then to made it vndertake FINIS Marsilius ¶ Beate viuere est â—erum intelligere consultare bene velle bonum agere bona ⧠Doctour John Caluine vpon the Prophet Jonas The prayer that Maister Caluine vsed at the beginning of his Lectures ⧠The Lorde graunt vnto vs to be occupied in the Mysteries of his heauenlie wisedome with true increase of Religion vnto his glorie and our edifying Amen WHat tyme Ionas exercised the office of a teacher maye after a sorte be gathered out of the 14. Chapter of the seconde Booke of the Kings For certaine it is that this was hee whome the holye scripture in that place doth name because expressie hée is called the sonne of Amittai For there it is sayd that Ieroboam the sonne of Ioas enlarged the boundes of the kingdome from the entrance into Hemath vnto the Sea of the wildernesse according to the worde of Ionas the seruaunt of God the sonne of Amittai which was borne in Geth It foloweth therefore that then or a lytle before this Ionas prophecied And certaine it is that not onely was he sent vnto the Nineuites but among the people of Israel also he helde the roome of a Prophete or Teacher And the same thing which I saye seemeth he to graunt at the beginning of this Booke euen that he was an ordinarie Prophete in Israel because he beginneth with a Coniunction copulatiue c. saying And the worde of the Lorde came to Ionas So also sometyme speaketh the holie Chosse But I do not doubte but Ionas signifieth that he was called from his accustomed office and a new prophecie enioyned him viz that he might deuounce vnto the Nineuites their destruction euen at hande as hereafter
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
afflicted by the Nineuits and séeing it is so certainely it wanteth all likelyhood or coulor of trueth that they truelie repented from the harte But the full discourse of this matter I leaue to another place Let vs goe forwarde nowe in the texte Arise goe to Nineueh into that great Citie Nineueh is called a great Citie and not vnworthily which was as prophane wryters testifie in compasse about 400. furlongs and we shall sée that Ionas walked thrée whole dayes through the stréetes of the Citie whereby it foloweth that it was a most spatious Citie and so it is agreed vpon with all wryters Prophane wryters call it Ninus and saye that this name was geuen it by the founder thereof because Ninus the sonne of Betus buylded it But more truely iudge they which thinke it to be an Hebrew name Then those thinges which Herodotus and Diodorus and the lyke doo wryte aswell of originall of the Citie as of the whole progresse of the kingdom are certainely â—aygned and those fables may with 〈◊〉 all labour be refelled by the testimonies of the sacred Scripture And yet was this set foorth by the gâ—â—er all consent of all men that Nineueh was an ample and well defenced Citie Babilon was after buylded by Semyramis which was the wyfe of Betus Shée after the death of hir husbande woulde declare that shée also dyd excell in corage and industrie and that shée was not of a womans disposition But asmuch as concerneth the buylder of Nineueh it is certaine that Citie was first buylded by Assur I know not whether it were augmented by Ninus I leaue this therefore in the playne fielde because I wyll not contende about a doubtfull matter but certaine it is the fyrst beginner of this Citie by the testimony of Moyses was Assur Asmuch as toucheth the greatnesse of the Citie although prophane wryters had neuer spoken worde therof yet this testimony of Ionas ought to satisfie vs But when he is commaunded to aryse and goe to Nineueh the Lorde geueth nowe some hope of profite euen as also effectuouslie he wrought by the hande of his seruaunt Nahum when he remayned at home he prophecied against Nineueh but by another aduise and to another ende For because the people then were myserablie afflicted and sawe the Empyre or Monarchie to florishe in Assyria they might haue dispayred had they not bene comforted Nahum therefore sheweth that God wyl be Iudge against the Nineuits and although for a tyme he doo nourishe them and comfort them yet the horrible vengeaunce of the which he preached he declared to be euen readie to fall vpon them Nahum therefore was not geuen as a Teacher to the Nineuits but onely a foreshewer of Gods vengeaunce to fall vpon them that the Iewes by this comfort might fortifie their fayth when they perceyued that the Lorde had not altogether reiected them but that hee once woulde reuenge their iniuries The care of Ionas was otherwise For he was sent into the very Citie that he might moue the Nineuites to repentaunce Nowe whereas the Lorde spake plainely of the greatnesse of the Citie by this meaneâ— hee woulde arme his seruaunt with constancie least hée might be terrifyed with the gorgeousnesse ritches and force of that Citie For we know howe harde a thing it is to vndertake great and waighty charges cheefely when we perceiue our 〈◊〉 destitute of Abilytie If we haue to doâ— with many and mightye aduersaries we are not onely discoraged but euen our very spirits fayle vs Therefore least the greatnesse of Nineueh might stryke a terror into Ionas he is in good time hâ—â—re made redy and armed with constancy heare saith God Goâ— therefore to Nineueh neyther let the strength of that Monarchie staye thée 〈◊〉 fulfilling my commaundement that is that thoâ—â—he weâ—â— Nineueh their â—â—â—â—â—nesse and denounce vnto them their 〈…〉 except theyrâ— peâ—lâ— Now therefore 〈…〉 to what ende it was called Nineueh that great Citie neither yeâ— for any other cause ought this to be spoken to Ionas â–ª For I doubt not but at that time the Israelites vnderstande that the Citie was 〈◊〉 and also that it was 〈◊〉 with strength and a great multitude of men But the Lorde would set before his seruaunts eyes the thing that might staye him from doing his dutye â–ª Goâ— therefore saith God into that great Citie In fine God woulde by this maner trye the minde of Ionas whether hée preferred his commaundement before all the impediments of this worlde And this is a true triall of our obedience when as we simplye obaye God howsoeuer diuers impediments doo sette them selues againste vs and doo stoppe vs and no waye to escape doo appeare but yet with shut eyes as it were we followe on whether God sendeth vs and doo not dispayre that hée wyll geue vs strengthe and that he will reach forth his hand as often as â—â—de shal requyre to the ouer comming of all difficulties the Lord would therfore thus deale with Ionas as if he should say Caste in thy minde who I am and he content with mine authoritie For if any thing hinder thee I haue remedieâ— alwayes ready in my hand 〈◊〉 yeelde thy selfe into my power aâ—deâ—e 〈◊〉 the thyng which I commaunde â—hee this in the same Therefore as ofte as God requyreth any thing of vs and yet we thinke eyther the thing to be impossyble or harde to be accomplyshed that the some oâ— duty doth requyre let this come into our mindes that nothing is in the world what he ought not to yeelde to the 〈…〉 of God â–ª it shâ—ll 〈…〉 to passe that wee shall gather 〈◊〉 spirites and take 〈◊〉 to vs neyther shal any thing 〈…〉 our right 〈◊〉 althoughe the whole worlde should resistâ— god It followe thâ— Crie against â—â— for the wickednesse then to come before 〈◊〉 〈…〉 against iâ—â— â–ª This 〈◊〉 are lothesome 〈…〉 For we knowe that men in their power are puffed vp with pride And seeing at that time there â–ª was 〈◊〉 onely Monarchie in the world whose cheefe feate was Nineueh scarse with patient cares 〈◊〉 any teacher bee admitted with them although he 〈◊〉 in 〈…〉 beâ— with some exellency or had gotten 〈…〉 also bring vnto theâ—â— pleasaunt tidings But Ionas 〈◊〉 a for raiâ—er a man of base degree without authority and beside that euen at the first he denounceth destruction to the Ninâ—â—uitâ— he eryeth against them he chideth them he 〈◊〉 against them and threaâ—â—eth them and 〈…〉 sooth we see them howe harde was this commandement which God commaundeth his Prophet to crye against the Nineuits Moreouer there is For their wickednesse is come vp before mee God by this parcell confirmeth his seruaunt Ionas as if he sayde There is no reason that as a mortal man thou shouldest brable with them but I doo appoint thée my messenger that thou mayst cyte them before my throne And this ought to haue bene of great force to haue animated Ionas euen for that he dealt not with the Nineuits as a
that with some solace he might lighten his eares and griefes For it followeth immediatly that His praiers piersed or entred in euen vnto God. We sée therfore that Ionas so remembred his God that with faith he acknowledged that he woulde be mercifull vnto him And from this procéeded his desyre to praye Nowe that he sayth that his prayer entered into the Temple there is no doubte but that he alludeth vnto the rytes of the Lawe For the Iewes were accustomed to turne them selues as often as they prayed towarde the Temple and this Ceremonie was not superstitious because we knowe that Doctrine was propounded vnto them which inuited them vnto the Sanctuarie the Arke of the Couenaunt when as therefore this manner was vnder the Law Ionas sayth that his prayer came in vnto the Temple of God because the Temple was a visible token whereby the Iewes might conceyue the God was amongst them not that they might with a wicked imagination fastē or ioygne God to the outwarde signes but because they knewe that these helpes were not in vaine geuen vnto them After this sort therefore Ionas not onelie remembred his God but also called to minde the signes in which he had all his lyfe long exercised his fayth as we sayde of late For they which take Temple for Heauen altogether straye from the minde of the Prophet I know very wel that Heauen is somtime called the Temple but the sense agréeth not here with this place Ionas therefore meaneth that although he were most farre from the Temple that yet God was at hande vnto him for he ceased not to make his prayer vnto that God who had manifested himselfe in his lawe geuen and who woulde be worshipped at Ierusalem and who woulde that the Arke of the Couenaunt shoulde be a testimony of his presence that the Iewes might cal vpon him with a sure faith and might not doubt that he was in the middest of them syth they had there a visible mansion place ⧠The Prayer GRaūt almighty God seeing thou once hast declared such a notable shewe of thy immeasurable power in thy seruant Ionas that when he was sunke down almost euen vnto the verie hel yet thou diddest erect him vnto thee and so with fyrme constancie dydst sustaine him that he ceased not to praye and crye vnto thee graunt I saye that in the temptations wherein it is necessarie for vs daylie to be exercised we may rayse vp aloft our myndes vnto thee and againe that we cease not to thinke that thou art at hand vnto vs euen when there appeare manifest sygnes of thine anger towarde vs And also graunt that when our sinnes do thrust in them selues in our syght which maye cast vs into desperation that yet we maye striue constantlie and neuer departe from the hope of thy mercie vntyll wee hauing ended all our stryfes maye at the lengthe freelie and with open mouth geue thankes to thee and celebrate thy immensurable goodnesse whereof we daylye haue experience vntyll we being ledde along through daylie experimentes maye come at the last into that blessed rest which is layde vp in heauen for vs through Christe our Lorde Amen vers 8 The text ¶ They that wayte vpon lying vanities forsake their owne mercie vers 9 But I wyll sacrifice vnto thee in the voyce of prayse I wyll paye that which I haue vowed Saluation is of the Lorde Caluin HEre first Ionas sayth that men doo miserablie erre when they decline vnto their superstitions because they depriue themselues of the chiefest felicitie For he calleth the Mercie of men whatsoeuer ayde or helpe to attaine saluation is to be wished The sense therefore is that as soone as men turne backe from the true God they are immediatlie enstraunged also both from lyfe and saluation neyther remayneth there with them any hope because of their own accorde they cast from them whatsoeuer good thing may be hoped or wished for Some gather here a contrary sense that superstitious men when they returne vnto goodnesse leaue their shame behinde them For the Hebrew worde sometime is taken for Reproche These therefore thinke that here is described the manner of true repentaunce euen that when God calleth men backe from their error into the waye of saluation and geueth vnto them a sounde minde that then they throwe from them all their vices This trulie is true but the sense is to much wrested Others restraine it vnto the shypmen which vowed Sacrifice vnto God as if Ionas shoulde saye that they fell backe againe by and by into their former doting toyes and let God goe who with his mercie had deliuered them from shypwracke and so doo these expositors interprete their Mercie to be taken for God and this is also to much restrained I doubt not but Ionas here setteth his pitie against the wicked inuatiōs of mē because a lytle after it followeth But I will sacrifice vnto thee in the voice of praise Therefore before Ionas professeth that he shal be acceptable to God he triumpheth ouer all faigned inuentions which men haue wickedlie deuised for them selues and with the which they are drawne awaye from the true God and his sincere Religion For lying vanities he calleth all the deuises of men wherewith men deceyue them selues for certaine it is that they be meere falacies and decepts that men frame vnto them selues without the worde of God because there is one onely and simple trueth which the Lorde hath reuealed vnto vs by his worde Whosoeuer therefore declyneth from it hyther or thether yea but one iote he vpon purpose bringeth vpon him a kinde of deceypt euen whereby he destroyeth him selfe They therefore which follow such vanities sayth Ionas they forsake their owne mercie that is do cutte of them selues from al felicitie For there is no ayde or helpe else where to be hoped for but from God alone but this place is diligentlie to be noted For from hence we gather what accoumpt all superstitions that is al opinions or imaginations of men are to be made of whē as they wyll at their pleasures institute a Religion for Ionas calleth them lying or deceyptfull vanities Therefore there is one onelie true Religion which the Lorde hath delyuered vnto vs in his worde Againe this is to be noted that in vaine do men busie them selues whyle they follow their owne inuentions For looke how much the more couragiouslie they runne so much the farther depart they backe from the waye as sayth Augustin But Ionas here taketh a more highe principle euen the God onely conteyneth in himselfe all fulnesse of good things Whosoeuer therfore séeketh after God godlie with a sincere Religion he shal in God al whatsoeuer is to be wished for vnto saluation But God is not trulie sought but in obedience and faith whosoeuer therefore dare so lose the reyne vnto them selues that they doo followe this or that without the worde of God they because they depart from God do also
them Caluin ONe thing escaped me in the thirde verse Ionas sayde that the Citie Nineueh was a great Citie vnto god This manner of speaking is sufficientlie vsed in the Scriptures For the Hebrewes call that Diuine or of God what soeuer excelleth so the Ceders are called the Ceders of God and Mountaines of God and Fieldes of God if eyther in heigth or in any other gyfte they doo excell This Citie therefore is sayde to be Diuine for that in comparison of others it was most famous For this cause I woulde brieflie touch this because certaine men verie subtilly but verie chyldishly almost cal it the Citie of God because God tooke care for it in the which he would shew such an example of conuersion But this kind of speaking is taken of the common manner of speaking But now I returne to the text Ionas saith that the Citizens of Nineueh beléeued the Lorde and hereby we gather that the Preaching of Ionas was not so short but that first he foretold that he was the true Prophet of God that he dyd not rashly vtter those things commaunded And then againe we gather that Ionas so denounced destruction vnto them that with all he shewed that God was the reuenger of al offences rebuked the Nineuitâ— and as it were cyted them vnto the iudgement seate of God shewing vnto them theyr gyiltinesse For if he had simply spokeÌ„ of punishmeÌ„t this certainly could not preuaile but euen to make the Nineuits 〈…〉 a rise vp against god But when as their 〈◊〉 â—â—ults guiltinesse is set before theÌ„ but his meanes they acknowledge the worthelie they suffer punishment and this is a preparation to humilitie repentance â—â—ch of these things is easily gathered out of this word when as Ionas sayth that the Nineuits beloued God â–ª For vnlesse theâ— had bene perswaded that this commaundement procéeded from heauen what manner of fayth had theirs bene Let vs knowe therefore that Ionas so much foretolde of his calling that the Nineuits helde for certaintie that he was a celestiall Preacher and from hence came their fayth Againe the Nineuits had neuer so beléeued God to put vpon them selues Sackcloath but that they were admonished of their sinnes Therefore there is no doubt but that Ionas whyle he cryed out against Nineueh layde open and set also euidentlie before all men howe wickedlie those men had lyued and how heynous and gréeuous their offences were against god And hereby it came that they put on Sackcloth humbly fledde for succor vnto the mercie of God because they vnderstand that they were worthelie called to iudgement for their lyfe wickedly ledde But it may be demaunded how the Nineuits beléeued God sith to theâ— no hope was geuen of saluation for there can be no fayth without the taste of the fatherlie beneuolence of god Who so conceyueth that God is displeased and angrie with him it must néedes be that he must altogether dispayre When as therfore Ionas gaue them no â—ast of the goodnes of God he might rather an huÌ„dred times terrify the Nineuits then once call theÌ„ to the fayth but the speach may be Synechdochiall that is put part for the whole For it is not whole fayth when as men being called to repentaunce doo submissiuelie humble them selues before God but yet it is a parte of fayth as the Apostle sayth in the 1â— to the Hebre. that Noah by fayth feared Where he bringing the feare which Noah conceyued by the Oracle of God out of fayth he teacheth that it is a parte of fayth and that it proceedeth from thence And yet the minde of the holy Patriarche must be by some other meane raysed vp then by the threatninges to builde the Arke to be for him a sanctuarie of safegarde So also by Synechdoche maye this place be expounded that the Nineuits beléeued the Lord euen because when they vnderstand that God was to geue them their deserued punishment they submytte themselues to him yet in the meane tyme flée vnto him to craue pardon But there is no doubte but that the Nineuits conceyued more by the wordes of Ionas then a naked terror and feare because if they had onely apprehended that parte euen that they were guiltie before God and worthely were called to paine punishment they had bene confused dismayed with terror neuer had aspired to the desyre of pardon When as therfore they do humbly prostrate them selues before God certainlie they conceyue some hope of grace and fauour at Gods hande Therefore they were not so touched with repentaunce and the feare of God but that there was mingled with al soule taâ—â— of grace â–ª so they beléeued God because although they vnderstoode that they were most worthy of death they yet dispayred not but had recourse vnto prayers When as therefore we sée that the Nineuits sought that remedie we maye certainly thinke that they profited more by the preaching of Ionas then that they should onelie vnderstand that they were culpable in the sight of god And this thing is certainly to be helde But we wyl speake more in the next Lecture ⧠The Prayer GRaunt O almighty God that seeing there is so much fearfulnesse in vs that none of vs are fytte to folowe thee whether thou callest vs that we being instructed by the example of thy seruaunt Ionas maye prepare our selues vnto perfect obedience and whatsoeuer terrors Sathan the world obiecteth against vs that yet we being confyrmed with the confidence of thy power and ayde which thou hast promised vnto vs maye goe forwarde in the course of our vocation and at no time decline therefro but that we maye so skyrmish against al stumbling blockes lettes of this world tyl we may come to that heaueÌ„ly kingdom where we maye enioye both thee and Christ shine onelie begotten sonne which is our strength saluation and let thy spirite cherishe vs and confirme all our senses vnto thine obedience â–ª so that at that length thy name maye be glorified in vs and we once may be made partakers of that glorye to the which thou inuitest vs by the same Christ our lord Amen vers 6 The text ¶ And worde came to the king of Nineueh and he rose from his Throne and cast awaye his Robe from him and put on sackcloath and sate vpon the duste or in the ashes vers 7 And he proclaymed and sayde thorough Nineueh by the Counsayle of the King and his Nobles saying Let neither man nor cattell or beast bullocke nor sheepe taste any thing neither feede nor drinke water vers 8 And let man and beast put on Sackcloath and crye mightilie vnto God and let euerie man returne from his wicked wayes and from the rapine which is in their handes Caluin IT is doubtfull whether Ionas certaine dayes preached before it was knowne to the King this is truely the more receiued opinion For the Interpreters do so expounde this verse where it is sayd that
will spring another question how coulde he know what should come afterward vnto the Citie For as yet we sée that he was not instructed therof by an Oracle yea rather the words that we sée here doo sounde otherwise euen that by the euent and falling out of the matter it was manifested vnto him that God had delyuered the Citie from destruction For he sayde in the last Lecture that God repented of the worde which he had spoken and dyd it not It appeareth therefore that Ionas went out of the Citie vntyll the fortie dayes were full paste But nowe there aryseth a contrary question what néeded he to sytte néere the Citie séeing it was euident that eyther the determination of God was chaunged or at the least the sentence which he had vttered was altered He ought not therefore as yet as though he doubted styll to sytte by the Citie But I doo wyllinglie admytte this coniecture that Ionas after the fortyth day departed and went out of the City And the wordes doo séeme to bring vs thereto As touching that question why he doubted what would be the euent of the Citie séeing he sawe the tyme already expyred past the aunswer is easie For although the fortie dayes were past Ionas notwithstanding stoode harde lased because he coulde not fullye perswade him selfe that the same saying which he vttered at the commaundement of God shoulde want effect and take no place I doo not therefore doubt but that this thought made him perplexed when he thought thus of him selfe Thou hast pronounced nothing rashly Nowe howe can it be that the thing which God woulde haue to be published in his name and commaundement shoulde nowe be to no purpose or frustrate and that the euent shoulde not be according When as Ionas therefore respected the commaundement of God if he coulde not by and by rydde himselfe of al perplexitie This therefore was the cause why as yet he stayed euen for that although the vengeaunce of God was not as yet suspended he notwithstanding thought that his preaching had not bene in vaine and therefore that the destruction of Nineueh was at hande Well this was the reason why he styll wayted after the tyme prefixed as though the matter had still bene doubtfull But nowe that the thing maye be more plaine we must note that the counsayle of God was more secrete then that Ionas might vnderstande yea euen in the very parts of his calling For God when he threatned destruction to the Nineuits would speake condicionally For what were the fruite of the worde vnlesse that condition were adioyned thereto euen that if the Nineuits repented they shoulde be safe There néeded no Prophet but that God woulde therby prouide for their safegarde for God coulde without him haue executed that condempnation which the Nineuits had deserued If any man wyll replie that a Preacher was sent vnto them that they might be the more inexcusable this were a verie could reason For God had exercised al his other punishmentes without any such dampnation I meane against prophane Nations For this was the peculiar gifte of the Church that the Prophets denounced the punishmeÌ„ts that were at hande But as concerning other people God by the thing it selfe declared him selfe to be their Iudge but sent them no Prophets that might warne them Therefore as touching the counsaile of God when he commaunded the Nineuits to be terrified by that so precise Preaching a condition sure was included But Ionas was to lyterall a Doctor that I maye so speake because he comprehended not that which he ought euen that as yet there was place of Repentaunce and that the Citie shoulde be safe if the Nineuits repented from their wickednesse Then when as Ionas snatched vp but the halfe parte it is no maruayle though as yet he be of a doubtfull minde and dare not yet determine what shoulde come to passe God had not reuealed vnto him what he woulde doo for Ionas had nothing before his eyes but the ende or euent of his preaching Nowe let vs proceede vers 6 The text ¶ And the Lord God prepared a Gourd and made it come vp ouer Ionas that it might be a shadow ouer his heade and deliuer him from his griefe and Ionas was exceeding glad of the Gourde vers 7 But God prepared a worme when the morning rose the next day and it smote the Iuie that it wythered vers 8 And it came to passe when the Sune did aryse that God prepared a vehement or seruent winde and the Sun beat vpon the head of Ionas that he faynted and wyshed in his harte that he might dye and sayd it is better for me to dye then to lyue or my death is better then my lyfe Caluin BEfore I come to touch the matters them selues I wyl in a fewe wordes speake that which is to be saide of the Hebrewe worde Kikijon For there was in tyme past not a â—ytle controuersie about this worde â–ª Some read it A Gourde where had rather to reade it A Câ—cummet 〈◊〉 as gessings and coniectures are free in matters obscure and vnknowne But yet the first Translation was receyued Augustine sayth that there arose a tumult in a certaine Church when the Bishop read that hewe interpretation of Hierom where he turned the worde An Iuie But certaine it is that those men were rash and foolish which for so lyght a matter were so offended for they ought more dilygentlie to haue searched which interpretation had bene the better and the truer Augustine also behaued him selfe not verie wyselie in this thing for such a superstition tooke holde vpon him that he woulde not haue the common translation of the olde Testament to be chaunged He tooke it well that Hierom had translated the newe Testament out of the Gréeke but he woulde not haue that olde Testament to be medled withall because there was a suspition of the Iewes that as they were alwaye deadlie enemies to the faith they had gone adout to corrupt the whole Law and the Prophets when as therfore there was a secrete suspition of the false packing of the Iewes Augustine had ratâ—er for that cause keepe styll the common translation Hierom also declareth that he him selfe was brought to Rome because he had turned An Iuie â–ª for A Gourde But too sharplie almost enemylike aunswered be Augustine And verie â—â—olorike he â—â—ueyghed he against one Cornelius I knowe not whome and another Asinius polio who had at Rome accursed him of sacriledge as it were because he had chaunged this place but here I doo not excuse them if they way wardlie refused the thing which was probable But as touching the matter it selfe I had rather in this place to leaue it either a Gourd or a Cucummer then to moue any trouble about a thing of nothing Hierom sayth that it is not an Iuie he sayth it is a kinde of small Tree and sayeth that it groweth euerie where in Syria He sayth that this small Trée is