families to liue according to the word of God shewe your selues to be no vayne hearers of sermons and lectures at Norwich elsewhere neither to haue bene louers of learning and learned men for any other cause but only for that you would conforme your deedes to that they saide Rare exāples must haue rare praise whiche yet I will take vp in time lest through my true good will towards you and your religious honestie which is the greatest dignitie and best worship I forget how ill you loue to heare your own prayses The Lord God encrease vs with his true knowledge that we may day by day amende our liues and growe to more perfection in knowledge and doing So shall we glorifye our God and stoppe the mouthes of the deuill Papistes Atheists and whosoeuer be ennimies to God and vs for Gods cause This he graunt who only doth all that is good and to whome only the glory thereof is due So be it From Laighton Yours euer in Christe IOHN VVALKER The Homilies of Rodolphe Gualter a Tigurine vpon the Prophete Abdias The fyrste Homilie THe vision of Abdias Thus saith the lord God vnto Edom VVe haue herd a rumour from the Lord and an Ambassadoure is sente to the Heathen Vp let vs arise and fight against it Behold I haue made thee a litle one among the Heathen thou arte of very small reputation The pride of thine hearte hath deceyued thee bycause thou dvvellest in the cleftes of the rockes and hast made thy dwelling place aloft Thou sayst in thine hearte VVho shall pull me downe to the ground Though thou exaltest thy selfe lyke an Eagle and madest thy nest among the Starres yet vvill I plucke thee dovvne from thence sayeth the Lorde If theeues had come vpon thee or robbers in the night how hadst thou ben spoiled VVould they not haue stollen till they had had inough If Grape gatherers had come vpon thee wold they not haue left thee some grapes But howe are the things belonging to Esau searched out Hovv are the thinges founde out that he had hidden vp AFter wee haue expounded the Sermons of the thrée Prophets Osee Ioell and Amos whiche were called to the office of Preaching among the Israelites and Iewes the elect people of God there folow two in order to be entreated of namely Abdias and Ionas whiche denounced to the Heathen béeing but straungers the will of God and plagues now imminente ouer their heads to whome shall afterward the third euen Nahum also be added in his place By whose Sermons it shall appeare that God although in times past he selected the Iewes to be his peculiar people yet neglected not the other Gentiles but that euen vppon them also hée gaue out open examples both of his goodnesse and iustice and that verely in euery nation as Peter Act. 10. maketh mention all those are accepted with God that feare him and worke righteousnesse and on the other side that he punisheth the heynous offences of the vngodly according to their demerites The first of these thrée is Abdias whose prophecie before we take in hande we must firste declare who he was what time he prophecied and what is the argumente of hys Prophecie As touching Abdias his person and time some thinke that it is he whiche béeing a captayne vnder King Achab hidde an hundreth Prophettes in caues that they mighte not be slayne of Iezabell Whose opinion manie of the Iewes embrace who also according to their boldnesse tell vs a tale that hée was an Edomite and béeing afterwarde become a Proselite was at length called to the function of Prophecying But to omitte many other things euen the very order of his Sermon is against this opinion for it maketh report of the Citie taken and the people caried away into captiuitie whiche we are sure was brought to passe afterwarde in the tyme of Iechenias and Zedechias Neyther is it credible that the holie Ghost would passe ouer in silence the calling of so notable a man sith he doth for the most part describe the callings of the rest of the Prophetes Their iudgemēt therfore séemeth to leane vpon more probabilitie which suppose that Hieremy and he were both at one time Which same thing both many of his words takē out of Hieremie séeme to declare and also the argument of his Prophecie which in all poyntes accordeth with those times For he preacheth against the Edomites who had their beginning of Esau called also Edom as vpon the Prophet Amos it hath ben declared So then they were brethren to the Iewes but yet reteyned as it were by inheritaunce the hatred to that nation which their father beganne They haue declared the same in tymes past by manie tokens but moste notable of all other was that Treason and Crueltie whiche they practised at the tyme of the Captiuitie of Babylon For although they had conspired with king Zedechias against Nabuchodonosor as may be gathered out of Ieremie his Sermons who maketh mention of the king of Edom his Ambassadours sente to Hierusalem yet when as the battaile grew hotte they ayded the enimies of their side and by their instigation came it to passe that the whole citie was vtterly pulled vp by the rootes as in the Psalmes it is manifestly expressed with these woordes Remember the children of Edom O Lorde in the day of Ierusalem hovv they sayd Dovvne with it dovvne vvith it euen to the grounde And this their crueltie and falshoode was not onely gréeuous vnto the Iewes for the dishonestie therof but it was also ioyned with great offence for it séemed as though God had vtterly forgotten hys promises and the adoption of the Iewes when as the posteritie of Iacob hauing lost both their kingdome and temple were also caried away captiue they in the meane season being in good estate whiche fette their originall from Esau and hadde neuer ceased to persequute the iniurie of stealing the birthrighte and blessing away thereby also then the oracle of God was layde open to be mocked at who had said to Rebecca being great with childe Tvvo nations are in thy vvombe and tvvo people shall come of thee the one shall be stronger than the other and the elder shall serue the yonger Neither is it to be doubted but that the Edomites toke very great occasion hereby to glory and waxe insolente on the other side among the Iewes the faith of many was sore tempted God therefore coueting to remedy this offence stirred vp Abdias to frame this sermon against the Edomites which consisteth of two principall partes In the first he threatneth their destructiō and taketh away from them all those things wherein before they did put any confidence shewing also causes why they deserued suche subuersion In the other parte he prophecieth of the kingdome of Christ that should be restored among the Iewes and from thence should be spred among al nations thoroughout the whole world So then this prophecie serueth to great and
commendatioÌ„ assaiâ— euen in extreame daungers Most fonde are they therefore that laying the feare of God aside trust to suche kind of aides sith that in déede they may not defende Let vs rather learne to lay vp our hope in God who as Dauid confesseth bothe strengthneth the mindes with heroicall courage and addresseth the handes to warre and the fingers to fighte Looke Psalme 18 27. and .144 After he hath nowe taken away all trust in outward aydes he adioyneth a cause of their so great destructioÌ„ Bycause thou hast oppressed thy brother Iacob thou shalte be couered thy selfe vvith shame and perish for euermore Hee might haue rehersed many other but he rather made mencion of this as moste agréeing with the argument of this prophecie namely that the Iewes who were afflicted mighte take consolation therby vnderstanding that God woulde be the reuenger and punisher of suche Iniuries as they suffered And hée vseth such a word as amongst the Hebrewes signifieth not euery kinde of oppression but suche a one as is verie violente and ioyned with greate wrong as whereby a man is enforced to leaue his own place and goe his waye For he putteth in the name of Iacob therby to shew that this hatred is of antieÌ„t time long coÌ„tinuance which being begon a great whyle since by Esau is not yet satisfied wyth so many Iniuries as haue folowed these many hundreth yeares And that therefore it is nowe highe tyme for them to vndergoe suche Plagues as they haue deserued And these plagues he declareth shall not bée after the common sorte but hée threatneth them perpetuall confusion and bannishemente whereout they shall neuer bee restored agayne By this example let vs learne howe detestable an offence it is to oppresse oure neighbours and afflicte those whom God hathe ioyned vnto vs by a brotherlye league And truely suche is the condition of al Christians who are not brethreÌ„ in one only respect sith they haue one the selfe same father in heauen séeyng they loke for the same inheritaunce in heauen and moreouer through vnitie of faith and one Baptisme are members of the same body Loke Ephe. 4. 1. Cor. 12. An horrible trespasse therfore wil it be to persecute them that are suche and for tryfling iniuries to forgette so néere a knitting together as is betwene Christ and vs Wherefore laying aparte oure owne affections let vs loue one another that Christe Iesus acknowledging vs for his owne maye in tyme to come receyue vs to be partakers of his Kyngdome To whom belongeth thankesgiuing honour glorye and dominion for euer Amen The thirde Homelie IN the daye vvhen thou stoodest ouer against euen in that day vvhen the alientes caried avvaye his substance and strangers came in at his portes and caste lottes vpon Ierusalem thou also thy selfe vvast as one of them Loke not vpon the day of thy brother vpon the day of his alienation neither reioyce ouer the children of Iuda in the day of their destruction and opeÌ„ not thy mouth vvide in the day of their tribulation Enter not vvithin the gates of my people in the daie of their destructioÌ„ beholde them not in their affliction in the daye of their destruction and stretch not thy hande to their goods in the daye of their fall And stande not in the parting of the vvayes to murther such of theÌ„ as are escaped nor take theÌ„ prisoners that remaine in the day of their truble For the day of the Lorde is hard at hand ouer all Heathen as thou hast done to others so shal it be done to thee thy reward shall bee revvarded thee euen vpon thine head For likevvise as ye haue dronke vpon my holie hill so shall all Heathen drinke continually yea drinke shall they and svvalovve vp so that they shall be as though they had neuer ben AS god being a righteous iudge is wonte to punishe none withoute weightie causes so doth hée for the moste part reueale vnto men by his worde the causes of his plagues partly that they which be punished may vnderstande that they are worthyly punished partely also that by their examples others may be taughte what they must doe if they haue a desire to kéepe themselues from partakyng of the lyke And to this ende ought the prophecie of Abdias to be referred who after he hath threatned the Edomites with the destruction of their whole nation and spoyle of all their goodes hauyng therewithall confuted the whole confidence in outward aydes incontinently declareth also the principall cause of all â—â—ese euils namely the deadlye and vnreconciliable hatred wherwithal contrarie to the commen lawes of Nature they had persecuted the Nation of the Iewes béeing their brethren from the fyrste beginning thereof till nowe a thousand an hundred and threescore yeares and laste of all when as the Babylonians besieged them were the chiefe causers of their destruction and miserie In déede the Edomites had manie things that they mighte pretende for the excuse of their fact Namely that the Iewes peryshed not by theyr meanes but thoroughe theyr owne defaulte and that them selues dyd nothyng but that they were enforced to doe of Necessitie séeyng they coulde not otherwyse prouyde for theyr owne safetie Or else they mighte alledge that those Edomites which ayded the Babilonians were not sent vnto them by any authoritie but ran oute vnto them of their owne accorde as among nations accustomed to warfare is no seldome séene thing By which reasoÌ„ also many at this daye take in hand to excuse themselues yet in the meane season greatly set by such kind of men are coÌ„tent eueÌ„ for small rewards to be patrons of their cause To all these things therfore doth God at this present make answere to the full in such sorte maketh rehersall what they haue done what punishment they haue deserued that any maÌ„ may easily gather hereby what all suche may loke for as at these dayes imitate the maners of these men First of all he confuteth their excuse manifestly proueth that it was the Edomites the oppressed the people of the Iewes In the day saith he VVheÌ„ thou stodest ouer against eueÌ„ in that daye vvheÌ„ the alients caried avvay his substance strauÌ„gers came in at his portes and caste lottes vpon Ierusalem thou also thy selfe vvast as one of them The meaning of these wordes is this What auaileth it to denie that whiche I saw with mine owne eyes for that which there may be broughte forth so many witnesses For put the case that thou wast no partie in the destructioÌ„ of the Citie temple yet what reason moued thée to stand ouer against like an idle loker on wheÌ„ it was beaten downe of the Babylonians Yea rather wheÌ„ as they violeÌ„tly entred in into the Citie why wast thou séene vnder their banners Why also when as they deuided by lotte those that were taken captiue and the residue of the pray why wast thou as one of them Neither wanteth it
reason also it selfe to become subiect vnto the worde of God thorough obedience of Faithe and from the sayde woorde to bende neyther to the righte hande nor to the lefte Deutero 28. Moreouer least he shoulde be enforced to get him to Niniue he shamefully shaketh of his function whiche he before had exercised in the land of Israel Besides this he hath too too fond an opinion of God supposing that the fulfilling of his commaundements or the punishmentes due to the transgressors therof may be auoyded by fléeing away He doth also sin agaynste charitie sith he mindeth not to call them backe from destruction whome God by meane of his preaching was desirous to bring to repentaunce Euen as though he played the parte of an vntrustie ambassadoure that giueth them no warning ouer whom present daunger is imminent and that from their king vnlesse they make him satisfaction And here is apparantly set foorth howe great the corruption of mans wisdom is séeing these which are no meane or smal faultes could fynd restyng place in him the was so holie a seruant of god The like examples also we haue experience of in Noe Loth Moyses Aaron Dauid Peter the Apostle and infinite others whiche in the middest of diuers notable feates the they had wrought yea euen after many trauayles that they had manfully ouercome at length eyther were vanquished by impacience and so gaue ouer or finally stayned their names with moste horrible offences This commoditie let vs take by them that we despaire not if any thing shall in like sorte happen vnto vs after the fashion of men And let vs yet in the meane season watche continually against the deceytfull baytes of the fleshe and the deuill hauing the truste and hope of our Saluation reposed in the grace of God only who hathe appointed Christe Iesus to be our satisfaction and righteousnesse 1. Cor. 1. As concerning the causes that droue Ionas to this attempt there is no doubte but they were bothe many and dyuers syth that in suche commaundements as God giueth whiche are more subiecte to danger many things méete togither that plucke vs away from the dutie of obedidience First of all it séemeth a new and vnwonted thing that a Prophet shoulde be sent foorth out of the land of Israel to go to the Gentiles yea it séemed altogether disagréeing from that prerogatiue wherby God had graunted the plentyfuller knowledge of the lawe and of his will vnto the Iewes alone The places are not vnknowne Truly God is knovven in Ievvrie his name is greate in Israell And againe He shevveth his vvord vnto Iacob his statutes and ordinaunces vnto Israel And that of Moyses Onely is this great nation a vvise and vnderstandyng people Wée knowe moreouer that the Ievves greately aduauncing themselues vpon this their prerogatiue did so muche disdayne all other nations that euen after they had receiued the holy Ghost the very Apostles stode in doubt whether the Gospel shuld be preached vnto them and therfore was it requisite that Peter shuld by a peculiar vision be instructed of thys matter Act. 10.11 No maruel was it then if it séemed straunge vnto Ionas hearing himself alone to be sent in message to the Gentiles Furthermore it is certain that feare and mistrust were stops vnto him whiche same also might growe of diuers causes He perceiued that he had done little or no good at all hitherto among the Israelites for howe great the corruption was while Ieroboam reigned the sermons of Hoseas and Amos beare sufficient recorde What hope could he then conceiue of prophane people Again let the matter fall out howsoeuer it should he séemed euen layde open to daunger For if the Niniuites beléeue not his preching vndoubtedly he must eyther be slayne or else with ignominie and reproche vniuersally of them all be driuen out of the countrie If they beléeue and amende God will vndoubtedly spare them béeing once turned vnto him so shoulde Ionas be accounted a lying Prophet and perhaps lose muche of his authoritie among the Israelites And truly that this thought came into his mynde his owne testimonie will afterward declare By this example wée are admonished howe hurtfull a thing it is to admitte into counsel the reasons of the flesh against the commaundements of god For these being almost contrarie to the affections of the fleshe easyly will it fynde out occasions wherby to cast of the gouernement of god For that whiche here hapned to Ionas it is euident that it happened also to Moses and Ieremie when they were firste called of the Lorde And at this day this one thing in a manner maketh both the ministers of Gods congregatiōs graue Senators and also mightie Princes vnmindfull of their office and negligente in executing thereof for that they measure the commandements of God by their owne reason hauing respect rather how the world is enclined than how god hath willed Let vs therfore being taught by the examples of so great men learne to doe our duetie and as for the successe leaue it vnto God who will neuer fayle those that employ their trauayle in such vocation as he hath called them vnto In the second part is declared how god méeteth him by the way as he is fléeing He hurled a great vvinde into the sea and there vvas a mightie tempeste so that the ship vvas in ieopardie of going in pieces So then god is the author of tempests who ruleth both the sea and the winds Which thyng the Gentiles partely acknowledged when as they imagined Eolus to be lord ouer the windes and Neptune ouer the sea But more fitly doe the Scriptures put all these thinges vnder the dominion of one God who gouerneth all thinges without any petie gods to come and ayde him Suche was the violence of this tempeste that it enforced the maryners to make inquisition for the cause thereof and to caste Ionas into the sea as in conuenient place it shall be declared Let vs now take foorth this lesson how vain the counsels of men be wherby they would deuise with themselues to escape the hande of god In good soothe Ionas fléeth without the borders of his coūtrey and hauing bidden the dry land farewel he is carryed thorough the open sea yet can he not for all this ridde him selfe out of Gods handes who gouerneth both the sea the windes and also the fishes as afterward it shall appeare and pulleth him backe againe whether he will or no. Yea while Ionas fléeth one peril he plungeth himselfe into many other that are more gréeuous The lyke also haue wée experience of in oure selues neyther is there any thing more common than that they are in greate ieopardie for their sinnes whiche would faine shake of all laboures and perils that of right they shuld vndergoe for the name of god But how great fooles and wretches are we that take no regard to marke these things or else soone forgette them This nowe is worthie especially to be noted that for
and so study to come in fauoure with him againe Wherefore whatsoeuer suche things shall happen they must dilligently be marked least while we neglecte them we also suffer losse of oure owne saluacion Moreouer we are admonished that at Gods becke all things come and go For as in the beginning he created of nothing the whole frame of this worlde and afterwarde cladde the earthe with all kinde of plantes and cornes and also by the power of hys worde broughte foorthe things hauing life some liuing on the earthe some on the water and some other flying in the aire and all for mans vse So dothe he alone dayly by his diuine power create and preserue all thinges that serue to the susteining of mans life This thing are we taughte by manye places of the Scripture amongst whiche those are chiefly worthy of remembraÌ„ce which are conteined in the Psalmes Thou O God saithe Dauid sendest the springs vvhiche become riuers that they may runne among the hilles All beastes of the fielde drinke thereof and the vvilde asses quenche their thirst Beside them shall the foules of the aire haue their habitacioÌ„ and sing among the branches He vvatereth the hilles from aboue the earthe is filled vvith the fruite of thy vvorks He bringeth foorth grasse for the cattell and greene herbe for the seruice of men That he may bring foode out of the earthe and vvine that maketh glad the hearte of man and oile to make him a cheerefull countenance and bread to strength mans harte Psalm 145. Thou openest thy hand and satisfiest the desire of all liuing creatures And againe in the 147. VVhich couereth the heauen vvith clouds and prepareth raine for the earth and maketh the grasse to grovve vppon the mountaines VVhich geueth fodder vnto the cattell and feedeth the yong rauens vvhen they call VVhiche geueth snovv like vvool and scattreth the hoare frost like ashes c. But as he alone liberally geueth all these things that without any laboure so is he able also sodeinly to take theÌ„ away and to leaue vs destitute of al things necessary if so be that either our sinnes deserue it or it be nedeful for vs that way to be instructed For the same which here chaunced to Ionas namely to haue his wylde vine than the which at this instant he estemed nothing déerer taken away from him by the gnawing of one little worme wée also haue often in experience séeing that one frost or hayle falling within the space of one houre is of force inough to take vp the increase of an whole yeare one lightning comming down from heauen or burning rising of some other causes despoyleth vs of all our substance at once yea we our selues in a maner not knowing how our great wealth and abuÌ„dance melteth away euen within our handes Neither hathe God the ordering of these thinges alone but also he stretcheth out his hand as farre as to oure bodies and by hym commeth it to passe that eyther to muche heate or vnmeasurable colde or corrupt humours bréed diseases in vs wherwithall we are brought so lowe as that we sée euen death before our eyes He himselfe beareth witnesse hereof whereas Exod. 15. he sayth If thou shalt keepe all myne ordinances I vvill put none of these diseases vpon thee vvhich I brought vpon the Aegyptians Again Leuit. 26. I wil visite you vvith terrour svvelling and burning feuers that shal make your eyes dasell and your hearts to pine away And in an other place The Lord shal strike thee in the knees and in the thighes vvith a mischeuous botche vvhiche can not bee healed from the soale of thy foote vnto the croune of thy head c. And in this respect are sicknesses in the scriptures called by the name of scourges euen for that they are not layde vpon vs at all aduentures but by the singular determination of God whose custome is with them to threshe out the wantonnesse of our fleshe that he may the easilier hold vs in doing of our dutie Very profitable is it for vs diligently to be conuersant about the consideration of these things that we maye vnderstaÌ„d how that both prosperitie and aduersitie are sent vnto vs from God as well the one as the other For so shall it come to passe that neither we shal abuse the comfortable gifts of god nor yet murmure in féeling of our plagues which we are assured to be layde vpon vs by the iuste iudgement of God. Howbeit let vs passe ouer to Ionas sée what maner of man he shewed himselfe First as soon as the wild vine was sproÌ„g vp he is glad that not after a competent sort but so that he is almost beside himself for ioy For that dothe the Hebrue phrase importe which maketh mention that he reioyced with great ioye But as sone as he perceiueth it to be withered away and that he himself is tormented with the intollerable broyling of the sunne agayne he sorroweth and retourning to his former complaintes wisheth to die Neither stayeth he there but béeing demaunded of God moste stoutely defendeth he that his rebellyon and cryeth oute that hée hathe bothe iuste and vâ—â—yghtye causes why hée shoulde bée offended I doe vvell sayeth thée beeyng very angry in my selfe euen vnto the deathe that is to say The causes of my wrath are so weightie that I am not withoute good skill wearie of this my lyfe and oughte to preferre death before it By which example we ar taught how greate the force of affections is sith that they are so muche able to preuayle euen in holy men and worshippers of God as that they are not afrayde openly to sette themselues against God and do many other things vnsemely For who will not accompt it a verie chyldish thing that so great a Prophet is so ioyfull of a shrubbe as that he doth not once thinke for what vse God made it And his dooing is not only childish but also foolish for that when he sawe it withered awaye he is as sore disquieted as though there were none other shrubbe left thoroughout the whole worlde or that the lyke chaunce neuer hapned before Now where as he is angrie for such a things sake as hath no life he deserueth the name of a mad man but where as he quarelleth with God his doing is ioyned with manyfeste impietie The selfe same things are at this day also put in practise very commonly For if ther happen any thing vnto vs according to our owne desire streightway we giue our selues to such an excessiue reioycing as that we neither acknowledge God to be the bountifull giuer of this good thing nor yet ponder in our mindes what vse wée ought to take therof But if it so fal out that God plucketh awaye the same from vs againe forthwith we are in such sorte swalowed vp with sorow and heuinesse that we run headlong into desperation as though in the whole world there could no way be deuised wherby to releue
in this first parte he intreateth of the guiles and euill subtilties of their confederates wherwithall they should deceiue the Edomites I had rather sticke to the more simple and vsuall meaning of the Hebrew worde He vseth the time past for the time to come and so speaketh of things that were yet to be done as thoughe they were already done whiche manner the Prophetes in denouncing of plagues are well acquainted with therby the rather to expresse the infallible truthe of God his threates So that this is the meaning I know that you set very great affiaunce in leagues and loke for helpe of your fellowes whereby to put to flighte your enemies force if any such shuld come vpon you Howbeit ye shall be muche deceiued In déede they make you verye large promises but when the matter shall come to the triall they shall most shamefullie beguile you For although they giue a shew that they are your frends shall also send the helpes that they haue promised yet shal they come no nerer vnto thée than to thy borders and outmost boundes for there shall they be frayed with the force of thine enemies and returne home againe forsaking thee in thine extreme daūger thus shal they deceiue thée for that thou leaning vpō their promises darest by doing wrong prouoke thine enemies to battaile by whō at lēgth thou shalt be oppressed thy self in as much as thy felowes can giue thée no aide who now are the causers of thyne arrogancie pryde Moreouer Thy mē of peace shal preuaile ouer thee So are they called which are oure greatest familiers from whō we hope for cōtinuall quiet and all dutyes of frendship These saith he shall preuaile ouer thée Which may be expounded two maner of wayes first that by their authoritie they shal draw the Edomites into noysome hurtfull deuises wherin they may afterward forsake them as not long since was declared And this doth cōmonly happē to such as enter in league with their betters that being perswaded with their counsailes they wrap themselues in excéeding great daunger Otherwise also it may be interpreted of open violence or oppression as if this were the meaning that the Babilonians vnder pretence of a league shuld vtterlye oppresse them and bring them vnder their dominiō as for the most part it is the maner of mightie kings if at anye time they may allure their inferiours to take part with them He addeth hereunto The men of thy bread shall lay a vvound vnder thee By these whome he calleth men of bread he meaneth either their domesticals familiars or else their waged souldiours these saith he shall laye a wound vnder thée that is guilefully and traiterously shall they lie in waite for thy destruction euē at such time as thou lokest for no such thing at their hands And these are the things that Abdias preacheth to the Edomites as touching their vaine confidence in leagues Wherin we must of necessity note the causes wherwith God was offended and thought good to lay this kind of punishment vpon them Namely for that with like breach of trust they also had oftentimes deceyued others hauing no conscience at al for the true keping of their confederacies For first and foremost as concerning the duetie of brotherly league which by right of consanguinitie was betwene them and the Iewes they had violated the same with deadly and continual hatred After the same sorte prophaned they also the couenaunt of God in the seale wherof namely Circumcision they much gloried whē as yet they hated them with whom God had made that couenant Besides this they measured the leagues and frendships of men onely by their priuate lucre and for this cause neuer continued faithfull to any so sone as there appeared either anye hope of greater gaine or contrariwise feare of daunger By the iuste iudgemente of God therefore came it to passe that they also found them vntrustie of whō by meanes of leagues they hoped for aide and succour And the same that happened vnto these vndoubtedlye all other haue experience of which make but a pastime of violating of couenauntes and breaking of trouth being plighted before But bicause it is our happe here to speake of leagues or couenauntes in making or breaking wherof great offence is committed now a dayes it shall not be from the purpose if we bestowe some diligence aboute the considering therof This word Foedus signifying a league or couenaunt some deriue of Fides faith other some of Ferio to strike or beate for that in old time in confirming of leagues it was the manner to haue a sowe which at that verie season shuld with a solemne kind of cursing be beaten these words being added So like this sowe moughte he filthely fall that shall breake couenantes Whereby some suppose that it is called Foedus à foedè cadendo of filthelie falling The Germanes deriued their name for a couenaunt of the worde Binding hauing respecte rather to the thing it selfe than to the ceremonies or rites that mē are wont to vse in making of couenāts For a couenaunt or league to make proper definitiō thereof is a mutuall cōpact whereby two or thrée by reason of some common peace or commoditie bind themselues one to another with certaine conditions whiche with a solemne inuocating of the name of God they testifie the will kéepe inuiolably Now that suche kind of compactes are lawfull inough no other blemish comming betwene may manifestly appeare by the example of the holy fathers who we reade both made couenaunts and also religiously kept them For with Abraham were confederated Escol and Aner and in like manner Abimelech who afterward renued the couenaunte with Isaac Dauid also was in confederacie with Hiram the king of Tyre which that God was not displeased withall is euident by the building of the temple whervnto Hiram did not a little help But what néede we examples when as all mē know that neither the publique quiet nor the mutuall entercourse of one natiō with another nor cōmon liberties can in any wise stād without the lawes of truce and peace seing also in histories we reade of so many examples of the iudgmēts of God whrby he hath punished such as haue bin trucebreakers Yea and the Apostle Paule amongst the plagues that should happen about the end of the world reckneth vp thē also that traiterously breake couenaunts and bargaines 2. Ti. 3. Now to kepe vs frō offending in this so good and necessary a matter we must with great diligence obserue thrée things First that we make no couenaunts with mē that are manifestly wicked aliants frō the true religion For the same did good in times past prohibite whē as in his lawe he forbad the making of any couenants with the Chananites Exo. 34. Deute 7. And the example of Iosaphat is well knowe who was greatly rebuked of the Prophete euen in this respecte for that he was ioyned in societie with Achab being
an Emphasis in that he sayth Thou also thy selfe As though he shoulde say It coulde be no great maruell that the Babylonians should beare deadly enmitie towarde the people of the Iewes who as they haue employed their care for the space of certaine hundreth yeares to enlarge the borders of their empire so also being stirred by the rebellion of the Iewes and conspiracie of Zedechias wherin ye likewise were partners toke that warre in hand But forasmuche as you the Edomites who in respect both of néere neyghbourhood and consanguinitie oughte to haue releeued them in their extremitie or at the least to haue vsed compassion and by some signification of a redie mynde to haue assuaged their sorow haue contrarywyse with no lesse crueltie than the other runne vpon them béeing in miserie this surely hath happened beside all expectation of man and may bee adiudged in maner of a woonder contrarie to Nature Neyther can ye make allegation that some of your countrey folks made inuasions not as sente there aboute by publique authoritie of the whole Nation but rashely of their owne priuate brayne For I know your dealings and am sure that they were honourably entertained of you that by the praie that came thereof you your selues were enriched Ye shall all therfore vndergoe one kinde of punishment c. So now by this place we are admonished that God will admit no suche kinde of excuses but that whole Nations are inwrapped in lyke guilte with suche bloudsuckers if they mainteyn their wantonnesse and allowe their bloudie endeuors And verie méete is it that they become partners in punishment which though it were but in fauoring affection were diuiders of the gain and praie Let no man then with these kinde of deuises deceiue himself For that God which searcheth the hearts the reines cannot be ignorant with what mindes we take any thing in hande and if so be at al times he doth not openly cōuince vs by his worde yet at the least with secrete enspiring of his holy Ghoste hee so teachech our consciences that we can in no wyse denie but that we are worthie of plagues To the aforesayd things the Lord now adioyneth certayn preceptes whereby hée teacheth them what to doe afterwarde In which preceptes is included a manifest kinde of taunting wherby he both vpbraydeth them for the dueties of mutuall Charitie on their partes omitted and also excuseth the rigour of his owne iudgemente that they should not thinke themselues ouer hardly dealt withall séeing they had with no lesse crueltie oppressed their owne brethren In making rehersal wherof he vseth very many words thereby to minister ocasion vnto them to thinke vppon their abhominable factes and therewithall to declare that he is ignorant of none of those things whiche we committe against the lawes of brotherly loue So thē this vpbrayding of detestable acts is with diligence to be weyghed that we may learne thereby howe greuous sentence God pronounceth ouer those things which amongst men for the most parte are thought scarce worthy of blame First saith he Looke not vppon the daie of thy brother or as some other interprete it Be not séene in the day of thy brother For both these expositions fall to one sense which is as he himselfe afterward expoundeth it that they shuld take no pleasure or delight in the calamities of their brethren the Iewes And he termeth it the day of alienation when as God in suche sorte giueth ouer those that are his to the lewde lust of the vngodly that they séeme nowe not to be hys children or of his owne houshould but altogither alients from his family He addeth also Open not thy mouth vvide in the day of their tribulation That is take no occasion by their afflictions to glorie and vaunt of thy selfe and thy superstitions And thus doth he gaily paint out the behauioure of the wicked who persecuting the godly with such an hatred as will not be reconciled and in manner commeth by inheritaunce from their forelders are wonderfully glad at their calamities and hearing that they are in affliction immediatly runne out not to helpe them with any aide but with this miserable spectacle to féede their owne cruell mindes And this they do both for that they wish them euill and also for that they thinke they haue iust cause thereby to glory in their owne superstitions For then are heard such manner of spéeches as wherby they are accustomed to giue open testimonie of their hatred and to shew forth weightie and iust causes thereof if the Goddes be so content and arrogantly also to commend their own innocencie yea they then giue it out that God is a witnesse and reuenger of their wrongs as though he in correcting his children were wont in maner of an executioner to satisfie and gratifie the rancours of the vngodly And this is a detestable abhomination which Ieremy also and Daniell found faulte withall in the Babylonians with the which it is very cōuenient that christian men haue no acquaintance And truly it apperteyneth nothing to the vngodly to iudge of religion as they are wont by the successe sith they are destitute of the word of God which he himselfe hath appointed to be the rule whereby hée will be worshipped Againe the lawe of charitie enioyneth vs to wéepe with thē that wéepe and to be sory with them that are sory Rom. 12. Whiche thing who so refuse to do most commonly they are cōstrayned to be waile their owne calamities and euen at that time also offer thēselues as a pleasaunt spectacle for theyr enimies to beholde Secondly Enter not vvithin the gates of my people in the day of their destruction He speaketh this of theyr enuious comming or rather rushing in and forbiddeth them to vse any suche adoe afterwarde Whereas also this is full of consolation that he vouchsafeth to call them by the name of hys people whome for theyr offences he so punished as they mighte séeme alientes from hym And so by thys so honorable a title he confuteth the malicious detractions of the vngodly who for that they sawe the Iewes caried away captiue condemned the faythe and religion comprehended in theyr lawe And straightway hée repeateth it that before he has spoken of the wicked mens reioycing that they toke by the affliction of his people Beholde them not in their affliction in the day of their destruction Neyther is thys repetition in vayne seing it is a matter of very great difficultie so to bridle in the affections of the fleshe that wée hunte not after some delectation in the calamities of our enimies But chiefly appertayneth to thys second part that which followeth And stretch not thy hand to his goodes in the day of his fall For in these words he expresseth the principall cause that moued the Edomites like enimies to make inuasions into the Citie namely for that they being men acquainted with warre and raueny were set on fire with gréedinesse of the pray
whiche they sawe layd open before them both rich and very precious Neyther doth he without good reason so ofte make mention of the affliction and destruction of the Iewes admonishing therby that they committe no such thing against others whome they sée both vndone in goodes and their life also to stand in great hazard By these words therfore are confuted their reasons who if they espie any mens substance laide forth to the spoyle immediatly they also are snatching at the same Why say they should not I also get somewhat for my selfe whē as although I withold my handes yet some other will fall to catching of the same who peraduenture hathe not so muche right therevnto as we haue And this is it that God layeth to the charge of those Edomites For althoughe it be his pleasure to punishe the offences of some by warre and spoyling yet giueth he not euerie man leaue violentlye to rushe vpon them as neyther the father maketh his chyld subiect to the leude ordering and malapertnesse of all his seruantes although he be minded somwhat sharply to correcte him And continually shall that saying of God remayn ratified VVo be vnto thee that robbest others and art not robbed thy selfe c. Looke Esaye 33. Thirdly he addeth Stande not in the parting of the vvays or in the high ways to murther suche of them as are escaped nor take them prisoners that remain that is suche of the Iewes as are lefte in the day of theyr trouble In which place he reprehendeth the crueltie more than barbarous of the Edomites who not béeing satisfied with the destruction of the Citie and nation of the Iewes did yet carefully take héed that none should escape the hands of their enimies and béeing well acquainted with the outpassages situations of the places had a manner 〈◊〉 to entrap and take vp by the way suche as were fled and eyther deliuer them euer to their enimies or else to shut them vp and make them their slaues The lyke crueltie did the Prophets Amos blame the Philistines and Tyrians for at this day no doubt al they shall to gether with them be punished that imitate their maners as for example they doe which with too too muche ignominie entreate suche as are driuen out banished men from their own countrey they also that hauing repulsed such kynde of men from their selues offer them into the hands of their enimies they agayne who in tyme of common dearth practise vsurie and all maner of legier demain so abusing the publique calamitie of the néedie to fil the gorge of their owne gréedie lustes And what shal wée say of those kinde of men that compell suche as an escaped from the tyrannie of Antichrist to returne to wicked superstitions not suffering them to enioy Christian libertie These are plain shewes of the Edomitish crueltie which the Lorde will not suffer vnreuenged who accompteth it as done to himselfe whatsoeuer is doone against those that are his according to that saying VVho so toucheth you toucheth the apple of myne eye And agayn Saule Saule vvhy persecutest thou me Looke Zacha. 2. and 12. and Act. 9. Heerevnto nowe serue those thynges whiche nowe he addeth of Plagues that should surely follow therby to declare by what meanes he himselfe will bring to passe that afterwarde they shall not be able though they would to commit any such thing agayne For the daye of the Lorde sayth he is harde at hande ouer all Heathen By this daye of the Lorde is meant the tyme of reuengement when as he reuengeth the wyckednesse of the vngodly And hereof is often mention made in the Scriptures to teach vs that mortall mennes matters are not caried at all aduentures neyther that God is ignorant of the insolent dealings of the vngodly but that he hath alreadie a time appointed wherin both in this worlde he will punishe the sinnes of euery nation and sorte of men and hereafter also in that great daye drawe out the rigoure of his iudgemēt ouer al the vngodly together At this presente the Prophet séemeth to reason as the Logitians call it ab exemplo or à comparatis as though he shoulde say God will shortly punish all the Heathen Ergo he will also punish you seeing ye liue all after one sorte Or thus Syth God hath determined to punishe all the Heathen muche more will hée punishe you whiche in impietie and iniquitie excell all other And incontinentlye he setteth out the maner of their punishment saying As thou haste done to others so shall it be done to thee thy revvarde or hyre shall be revvarded thee euen vpon thy head For as of all other the lawe of like for like is most equal so is God wont chiefly to obserue the same in reuenging the iniuries doone to his people Now what he menaceth the Edomites withall in this place it shall streightways appeare if we consider what thinges he vpbraydeth them for For he affirmeth that they shal suffer the same thinges whiche the Iewish people suffred of them not long before And that this threat mighte the better be beleued he confirmeth it with an other argumēt fet ab exēplo whereas he addeth For likevvyse as yee haue drunke vpon my holie hill so shall all Heathen drynke continually yea drinke shall they and svvalovve vp so that they shall bee as though they had neuer bene In whiche place by the word Drinke many Interpreters suppose that there is noted the immoderate reioycing and wantonnesse of the Edomites who bicause Hierusalem was takē so hopped for ioye as drunken men are woonte to doe in a riottous banket so that this may be the meaning As you wātonly leaped for ioy vpon my holie Moūt Sion when my people was led away into captiuitie so shal you your selues also cause other nations in lyke manner to reioice when as the same Babylonians shall lay wast your countrey also and swallow vp all your substaunce so that there shall scarcely remaine any print or token of your nation But bycause this sense if it shoulde be examined word by word hath many things to farre fet I am of the mind that this place might more simply and plainely be expounded if we say that there is vsed in this place a turning of task from the Edomites to the Iewes whom the Prophet in this whole Sermon is about to giue consolation vnto if also by this word drinke we say ther are signified the affliction and punishements which God will lay vpon the vngodly Heathen As though he might say Euen as you whiche are my people and vpon Sion haue obserued the rytes and ceremonies which I deliuered for other your offences haue drunke of the cuppe of mine iudignation that I reached out vnto you by the Babylonians so shall also the rest of the Heathen be constreyned to drinke of the same cuppe yea to suppe it off euen to the dregges when as I am purposed to pull them out by the rootes Thys sense
suche a one to departe where as there is no vrgent cause bothe laufull and also from God aboue But let vs heare how God cōmandeth the Prophet Aryse sayth he get thee to Niniue to that great citie and crye out agaynst it for their vvickednesse is come vp into my sight This commandement hath thrée partes The first telleth whyther he must goe namely to Niniue that great Citie It was the regall seate of the kings of Assyria first founded of Assur as Moyses maketh mention in the fieldes of Aturia For the prophane writers are deceiued which leaning too much to the likenesse of the word wold ground thervpon that it was buylded of Ninus when as rather it is named after the Hebrewe toung Niniue which being expounded signifieth as much as Beautifull or pleasant And not only this booke beareth recorde of the greatnesse therof but also the Historiographers of the Heathen who write that it conteyned in circuite foure hundreth furlongs and that it was compassed or fensed with towers to the nūber of a thousande and fyue hundreth Howe it excéeded in wealth glorye and strength wée néede not to speake sithe that the whole space of more than a thousande and thrée hundreth yeares it was the seate of the kings of Assyria whose endeuour wanted not for the beautifying thereof all that whyle with the spoyles of the whole Easte And to that ende woulde God call it greate when hée gaue Ionas a commandement to preach there for that after a sorte by a kynde of preuentyng he woulde ridde this Prophete oute of all feare As thoughe hée shoulde saye I knowe howe greate how mightie and howe famous Niniue is yet will I haue thée go thither and bée my preacher there and as for the maiestie therof suffer not thy self to be dismayd therwith c. And surely this deuise of God deserueth not a little to be maruelled at who ieopardeth to so notable a Citie yea in déed to the whole monarchie of the Assirians Ionas being but one whose authoritie although it were of some value in Israel yet among alients and straungers from the religion of the Israelites coulde be of no force at all Howbéeit the same which god here doth was done oftētimes otherwhere also So did he sette Moses béeing takē but frō the flocke and now also a banished man againste Pharao and all the enchaunters of the Egiptians And Hieremie euen in his childhoode is called to fight with the worde of God agaynst kinges Princes priests and the whole people of the land Of lyke sorte was the estate of the Apostles who béeing but obscure themselues and vnskilfull of things before were made able to matche not only with men of their owne nation but also with the Heathen Philosophers and with the maiestie of the Romane empire it self And it is the maner of God for the moste parte to set foorth his worde to the world by base and weake ministers both to confound the hautynesse of the world and also to teache vs all respect of persons being layde aside to depend vpon his authoritie alone Although there was in déede an especiall cause of this ambassage which Hierome did well espye who writeth that Ionas was sent to the Heathen to the cōdemnation of the people of Israel For when as Prophetes many in number had nothing auailed among the Israelites by the space of many yeares God would nowe set foorth an example of easy beléefe and obedience amongest the Heathen whereby both the maiestie of his worde and also the obstinacie of the Ievves now paste hope of reclaiming mighte openly shew themselues And that this is the vse of this example Christe doth declare where as he affirmeth that in tyme to come the Niniuites shall arise and condemne the Ievves Moreouer as these things comprehende in them a manifeste figure of the callyng of the Gentiles so serue they also to instructe vs that God shall neuer want such as amongst whom his worde may bring forth frute and by whose examples they maye bée condemned whiche were wont to haue it in contempt and derision But chéefly the Fatherly goodnesse of God is here worthie the considering a certain example wherof is here sette before our eyes to beholde For as it shal be declared by and by the horrible enormities of the Niniuites were nowe growne vp to the full and had of long since deserued to be cut of by the rootes God might also haue executed punishemente vpon them so that no man coulde haue taken occasion to complayne of his rigour syth they had so filthily euen agaynst the lawes of Nature abused the victories gotten in so many ages Yet dothe the mercyfull Lord moderate his fiercenesse and in appoynting Ionas as an ambassadoure vnto them giueth out this as a plain doctrine that he was desyrous rather to correcte and amende them than vtterly to destroye them Neyther did anye other thing moue him thervnto if we consider the Niniuites saue his owne naturall compassion and mercie wherwith as we reade in the hundreth and third Psalme as a father hath pitie vpon his own chyldren euen so is the Lorde mercifull vnto vs and is not alwaye chyding with vs seeing he knoweth our estate perfectly ynough And the same that he wroughte among the Niniuites we our selues haue in experience both vniuersally to all and priuately to euery one for that it sufficiently appeareth how that God layeth his rodde vpon none whom he hath not first called vnto repentaunce by sundry warnings going before But so péeuishe and frowarde are wée naturally that wée in a manner eyther neglecte or else hate all Admonitions tyll the truthe of them is in dede confyrmed before oure eyes not without our greate smart adioyned to the same In the seconde parte of his commandemente GOD telleth what hée will haue the Prophete to d ee in Niniue Crye oute sayeth he agaynste it By thys woorde Crye he dothe not charge him to bestowe amongest them woordes of disturbaunce as it is the maner of drunkardes and raylers to doe but he commytteth vnto hym the preachyng of his woorde whereby fréely playnely and without all colour of flatterie to denoūce what God hath determined to doe with them So is Esay in his .58 chapter commaunded to open his throate wyde and to lifte vp his voyce lyke a trumpet that he myght shewe the people their offences and the house of Iacob their sinnes Ezechiel also is willed plainly to admonishe the vngodly least the bloude of them which perish in their owne sinnes be required at his handes And that this may truly be put in bre partely the nature of Gods worde giueth warning thervnto which being it self the light and the truth can awaye with no gloses of falshoode partely the corruption of mans inclination enforceth the same as whereby it commeth to passe that eyther wée contemne this worde or at the least we thinke it toucheth not vs at all vntill in verie déede it striketh
oure myndes and consciences within Here therfore are all ministers taught their duetie namely that fréely and with open mouth as they terme it they proclaime foorth the same word which they haue receyued of God and that they care nothing at all for their reasons whiche thinke that eyther wée must somewhat beare with the wealthy estate of the hearers or else forecast with our selues what perill is lyke to ensue For Ionas mighte haue layde for his excuse eyther of these two at this present and so muche the rather for that béeing a stranger he is sent from suche a people as was hated of all men to those which as they were of very great force so did they stiffely mainteyne olde enmities with the people of god He is sēt also not as in times past Moyses was furnished with miracles wherby he might win himselfe credite among prophane men but hauing the bare word of God for his armure Neyther is hée charged simply to vtter the same but as it wer an enimie or an ambassador bringing with him tidings of warre to crye out against Niniue and to proclaime vnto delicate eares and as yet vnacquainted with the worde of God that heauie and intollerable decréed sentence VVithin fortie dayes shall Niniue be destroyed No doubt this was a painfull and a sore charge For put the case that some one of Germanie should be called of God himselfe at this day to go to Rome and there in the audience of the Bishoppes Cardinals Kings ambassadours yea and the Pope himself to make open denouncing of the same how much I beséeche you shoulde his preaching auayle or what credite wold be giuen to his talk among those men whiche with suche hatred as can not be pacified haue alreadie for the space of these fortie yeares persecuted Germanie and as yet doe persecute it for no other cause sauing only the light of the Truth now sprong vp therein But as touching oure Ionas his case might séeme so muche the more wrapte in daunger for that the force of Niniue was greter at that time than is the force of the citie of Rome at this day which besides the dignitie of the name and the decayed monuments of auncient buyldings hath nothing else lefte of hir former renoume And as for Ionas he was not so dull headed but that he might vnderstād all these things as in the next Homilie it shal he declared yet neuerthelesse doth he hear God saying vnto him Arise get thee to Niniue to that greate citie crye out against it So now let all reasons be set a part which some at this presēt dare vse in commanding the preachers to silence But let vs heare the cause of this cōmandemēt which in this third part he expresseth saying For their vvickednes is come vp into my sight Therfore is the Prophet cōmanded to crie out against Niniue bicause the sinnes thereof did crie out vnto god did now with their stink as it wer reach vp to heauen This is ment of their outragious abhominatiōs As for example their sheading of innocent bloud oppressing of the poore detestable lustes and such lyke So is it sayde that Abels bloud cried out againste Cain to God for vengeāce and the horrible wickednesses of the Sodomites came vp to the sight of god So doth the hire of the laborers by fraud kept back cry vnto the lord Deu. 24. Al which sinnes were to be found among the Niniuites For they had enlarged the boundes of their Empire by much bloudshed they had oppressed innumerable natiōs and people and being enriched with the welthie spoyles of others they waxed proude gaue themselues to voluptuousnesse ruled al things according to their wicked luste They had besides all this stayned themselues with vsuries deceytes false iugglings superstitions worshippings of Idols moreouer with curious and Magicall artes wherwith that the inhabiters of the Easte partes were thoroughly acquaynted it appeareth by histories But this was it whiche filled vp the measure of their sinnes that being made drunken with fortune and famous by reason of victories they also thoughte the immortall Gods were delited wyth these their vayne fansies Yea scarcely would they acknowledge themselues polluted with any sinne at all Hytherto God had borne wyth these their vices not bycause he had lyking in them but for that he woulde vse their tyrannie as a meane wherby to correct the iniquities of others in whiche respecte God calleth the king of Assyria the rodde of his wrath and bicause he was minded by them to shewe foorthe vnto the whole world a most euidēt example both of his goodnesse and also of his iustice But now when as things grewe dayly woorsse and worsse he declareth that their wickednes is come vp before him and therfore commandeth Ionas to proclaime open warre against them yea to denounce that verie destruction which by their so great offences they had deserued Howbeit here doth offer it selfe to our consideration the miserable and vnhappie condition of wicked men The Niniuites liue nowe in securitie and please themselues by reason of suche victories as they haue obteined and in so great abundance of welth they applie their mindes to iolitie and voluptuousnesse neither can they be persuaded that any such perill might happen as whereby their felicitie mighte be disturbed yea though it were but for a season And certainly ther was no nation which durst be so bold as to attempt any hostilitie againste that Citie béeing the ladie of the whole East Yet is their estate layd open to greater danger than if all the people of the East partes had conspired togither against them But whereof aryseth this daunger euen for that their sinnes were ascended vp into Goddes sighte and did nowe with their crye craue for his vengeance For whyles they take their pleasure and rouze vp themselues for pryde other nations innumerable byte on the brydle for want and béeing oppressed with their intollerable yoke make their cōplaint vnto the Lorde The widdowes lamente for their husbandes that the Niniuites haue slain the fatherlesse childrē mourne for their parentes that are lost the strangers that are scattered here and there bewayle their miserable estate béeing now by them dryuen oute from theyr natiue countrey and possessions So many also as béeing eyther beguyled wyth the craftie wyles of the Vsurers or béeing vndone by the wrongful sentences of the Iudges haue loste theyr goodes make piteous outcries of their hard chaunce To these complayntes the Niniuites giue deafe eares and so the worlde may goe well with them little regarde they what calamities other susteyne But in the meane season there liueth and reigneth a iust God who as he had often promised had of long since heard these complaynts of the widowes orphanes strangers and all others that were afflicted and had now decréed to reuenge the iniuries done vnto them with the destruction of the whole citie and that within fortie dayes And nowe iudge you whether they coulde
one according vnto hys owne choyce doothe feygne vnto himself manie goddes and bicause it séemeth a thing impossible to the flesh that one should be sufficient for all things which are done in the worlde they doe as much as in them lyeth diuide the essence of God into a multitude of goddes assigning euery one their proper offices euen as they perceyue the world to consist of diuers partes and men to be ruled by sundry chaunces Hereof sprong vp among the Gentiles that multitude of goddes which in these later ages grewe in force also among the Christians while they fondely imagined that the Sainctes had the gouernance of the sea of the syre of the lande of tempests diseases artes and handycraftes yea and besydes all this Patrones and reuengers of men Howbeeit suche kynde of men howe egregiously they bewraye themselues euen by theyr owne dooings wée maye take a present viewe These here mentioned make their sute to many goddes and euery one thinketh his owne God of greater force than the reste But there is neuer a one that is able to succoure them in this their daungerous estate yet continue they of this mynde that there is a God to whose authoritie all thinges are obediente and bicause they stande in doubte whether it bée Ionas GOD or no they will hym to come foorth and assay what his God can doe Aryse saye they call vpon thy God yf happily he vvill shyne vpon vs that is shewe himself gladsome and fortunate and mercifull vnto vs that wée perishe not We can easily marke how foolishly this was spoken of an Heathen man sauing onely that the names are changed there is no difference in the dealinges of the Papacie whilest in one and the same distresse one calleth vpon the virgin Marie another vpon Barbara the thirde vpon Christopher the fourthe vpon Nicholas Many also if they doe but espie a Church a farre off make their petition to the Sainct of the same whose name they thēselues cānot tel what it is There is also an other sorte who when as there is no danger for the which they shoulde be troubled as they are about to dispose themselues to prayer stande in a mammering to whiche of the Sainctes they shoulde dedicate their Prayers and vowes or whom they may fyrst call vppon béeing afrayde least if any Saincte were neglected or not placed in so good a roomth as were méete he would be angrie and take the matter gréeuously againste them as the Poets doe fable of Diana and the residue of their Goddes But this is a sounde argumente that there is a true and one onely God for as muche as we sée howe that men are neuer at rest although they make inuocatiō to infinite Goddes or Sainctes tyll they haue layde holde vpon that onely God who hathe reuealed himselfe vnto vs in his sonne Iesus Christe Lette vs then be myndefull of these thinges and reuerence him alone applying oure selues to that vocation whervnto he hath called vs least whyle we practise to auoyde it wée purchase plagues vpon oure owne heades Yet if at any tyme it so happeneth let vs at the least take warning by the inconueniences and perilles to retourne vnto hym calling vpon hym alone thoroughe Iesus Christe oure Sauiour to whome belongeth thankesgiuing honour glorie and dominion for euer Amen The thirde Homelie AND euery one said vnto his fellovve Come on lette vs caste lots that vve may knovv for vvhose cause vve are thus troubled And so they cast lotts the lot fel vpon Ionas Then said they vnto him Tel vs how come vve by this trouble what is thine occupatiō from whence cōmest thou what coūtrymā art thou and of vvhat nation He ansvvered them I am an Hebrue I feare the Lorde God of heauen which made both the sea drie land Then were the men excedingly afrayd and said vnto him VVhy diddest thou so for they knevve that he vvas fledde from the presence of the Lorde bicause hee had tolde them and sayd moreouer vnto him VVhat might vve doe vnto thee that the Sea may ceasse from troublyng vs for the sea vvroughte and vvas troublous He ansvvered them Take me and caste mee into the sea so shall it lette you bee in reste for I vvote it is for my sake that this great tempest is come vpon you AS God shewed forth a singular token of hys goodnesse in sending Ionas to the Niniuites that by his preaching they might be called backe from destruction so haue we in Ionas a notable shewe of mannes corruption For as hée perceyuing the commaundemente of God ioyned wyth some daunger taketh in hande to flée being neyther touched with a reuerence of God nor with the miserie of this Citie nowe like to perishe Euen so also many bicause they would prouide for their owne priuate cōmoditie and estimation carelesly neglect both the calling of God and the saluation of others And truely what infortunate successe foloweth suche deuises the example of Ionas may sufficiently instructe vs It is not long since we sawe how that he coulde not escape the handes of God who pursued after him bothe with a wynde and also with a tempest whiche as it was sodaine so it was not after the common sort Now folowe gréeuouser things than the former were namely howe he is founde oute of the mariners and compelled not only to confesse his horrible facte but also to giue sentence of death against himselfe The frute that wée as otherwhere I haue admonished must gather hereof is this to submit our selues wholly to God when he calleth least otherwise we heap mischieues vpon our owne heades Fyrst of all here are brought foorth the mariners who when as nowe they vnderstoode that this tempest came not of ordinarie causes but beside all expectation of man perceyuing also that they coulde nothing preuayle by calling vpon any God they easily gather that God is offēded and therfore causeth the same they are desirous also to know who it is whome God chaseth thus in his displeasure And here is an euident proofe of the presumptiō and wanhope of man There are many which in generall punishmentes can acknowledge that God is displeased and sendeth them for sinnes but verie fewe are there that accompt themselues in the numbre of those whiche haue deserued the same by their heynous offēces For men are wonte to flatter themselues in their owne defaultes neyther can they bée persuaded that they are so odious in Gods sight as that he wil send any vniuersall Plagues for the same Wherby it commeth to passe that whylest they fall to inquiring after the causes of these euils in the lyfe and maners of other men they neglect their owne euill doings supposing themselues altogither without faulte And this verie same error draue these men thereto that they coulde easyly giue their consentes for the searching oute of him that was the author of this so great distresse bicause euery one amōgst them persuaded himselfe that he for his
owne parte was giltlesse in the matter They purpose now to haue the tryall made by lottes whereof wée knowe there was bothe greate and manyfolde vse among the men of olde tyme. Homere sheweth that he was chosen by a lotte whiche shoulde kéepe the conflicte with Hector Among the Romaines it was a custome to haue the gouernement of the prouinces graunted out by lottes And this manner of dealing by lottes as it is mente in thys place is suche an action as wherein matters are soughte oute by a kynde of diuyne token and the vse thereof concerne the thynges not onely paste but also presente and to come The kyndes and wayes are sundrie of the whiche thys place serueth not to intreate This rather let vs marke that of lots some are lauful other some are vnlaufull Those are laufull whiche in a cause necessarye to bée knowne are vsed religiously with a desire to haue peace preserued And this vse doth Salomon commende wheras he sayeth that the lottes pacifie variances and appease the stubborne He witnesseth also that their successe hangeth vpon god This kind of lottes did Iosua put in vre when he distributed the land And by the same did Samuel draw foorth Saule to the kingdom whoÌ„ he alredie knew to be elected thervnto of god In lyke maner the Apostles committed al the matter by lots vnto the Iudgemente of God when they were mynded to appoynte another vnto Iudas roomthe Neither deserue they to bée coÌ„demned which at this day in the diuision of inheritances and election of magistrates or ministers practise this kind of lots Howbeit then is the vsing of them more daungerous when as triall is had for offenders that they may receyue condigne punishment and then in very déed must they not be vsed at all aduentures vnlesse it so be that God commaundeth as at whose bidding Iosua was stirred vp by lottes to attache Achan that had committed sacriledge Vnlawfull lottes are suche as whereby curious men take in hande to searche oute thinges that they haue nothing to doe withall by vnlawfull artes Such maner of men do greatly offende and shall in tyme to come pay the price for their rashe foole hardinesse As touching this historie that we haue in hand it is credible that these Heathen men who a little before called vpon sundrie goddes did nowe also interlace some Superstition in the vsing of their lottes which notwithstanding God did neuerthelesse direct bicause it was expediente that Ionas should be taken tardie And here yet may we take this warning by the way that superstitious crafts can not be excused although nowe and then the truth of a matter may be knowne by their meanes For as God by dreames admonyshed Pharao Nabuchodonosor and many other of thinges afterwarde to come so applying himself to their weake capacitie and yet expressely forbiddeth his faithfull to beléeue dreames so dothe he also somtymes by his iust iudgement giue leaue to soothsayers and workers by lottes truely to declare the euents of thinges and other matters whereof they are demaunded partly for that it is profitable yet at the leaste to haue them knowne by some meanes partly that as it were with a bayte they may be fedde with strong illusion which haue already determined in their myndes rather to giue credite to wicked spirites than to his owne worde So dothe God at thys present moderate and order these mens lottes by this occasion both to bring Ionas forth into lighte and also by authoritie of this punishment executed vpon him to ridde the other of Superstition who nowe alreadie tasted of some principles of godlynesse And by this example are wée in the meane whyle aduertised that they can no long tyme be hidden that haue offended agaynst the lawes of God and run on still in wickednesse For as God is iust and a seuere reuenger of vagracious déeds so hath he infinite means wherby besides all expectation to pull oute into the open sunne light suche as are gyltie For to say nothing of the strength of the worde of God whiche like a two edged swoord pierceth thorough the hearte and the marowe and reproueth the secrete misdemeanours of men there are to bée founde in histories euery where examples of suche as haue had their vices by maruelous meanes detected Some haue ben bewrayed by the songs and flyings of birdes amongst whom the Cranes of Jbâ—a nowe growne famous by the vsuall prouerbe must néedes be placed Some haue bene discouered by bloud sodeynly issuing out of dead carcases Wee may reade also that there haue bene a greate sorte fearefully dismayde at the only beholding of weapons wherby they haue come and of theyr owne accorde confessed their wicked actes committed with the same Neyther néede we to stand long about examples sith that many thynges come dayely to passe whiche maye instructe vs and raise vs vp from securitie Let vs then being warned both with them and also with this preseÌ„t example endeuour our selues after innocencie lest béeing deceyued with hope to escape vnpunished we prouoke Gods wrath with the outragiousnesse of oure sinnes who can at his pleasure bothe reproue them when as we leaste looke for it and also lay vpon vs those plagues whiche we haue worthily deserued But lette vs go on and take a further view of these mariners who when they perceiue that Ionas is the occasion of all this tempest entreate him with maruellous humanitie leauing off that rigoure whiche they myght iustely haue vsed toward him For we heard not long since how that thorough his cause they were fayne to lighten the ship and now séeing the sea raged more and more they stoode as yet in ieopardie of their lyues Howbeit although he were attached by lots whiche was to them in maner of an oracle yet thinke they not good to attribute 〈◊〉 muce credite vnto them as withoute more diligente inquisition to deale any thing the more extremely or cruelly against him For verie carefully and frendly not without signifying also of some sorow for him they question with him as touching all his estate saying after this maner Tell vs in good soothe for vvhose cause are vvee thus troubled vvhat is thine occupation that is to say what is thy estate of lyfe from vvhence comest thou vvhat countreyman art thou or of vvhat nation What could haue ben done I praye you more gently and louingly towardes him whom they were assured to be the onely worker of their so great daunger and losse of all their substance being of so great value as it was Compare with these mariners who wer mere alientes from true religion the meÌ„ of this our age which although there goe no iust cause before whereby they might be prouoked yet fall to hating of straungers and if they susteyne but the leaste damage in the world streightway think that they may do what they lust to them of whom they haue receyued their small hurte and it will immediatly appeare how great the corruption
of this world is nowe growing to age and ruinously falling to destruction But chiefly let this example be noted of those that are called to be magistrates and that haue power of lyfe and death ouer suche as they gouerne For as euen nowe was declared by lotts and as it were God himselfe poynting him out with the finger was Ionas espied out yet for all that doe not the mariners headyly giue iudgemeÌ„t against him but first they inquire seuerally of euery thing lest perhappes they might determine any thing not sounding with right and equitie How much lesse credite theÌ„ ought there to be attributed to coniectures suspitions or witnesses when the matter lyeth vpon ones lyfe and estimation For notwithstanding coniectures sounde many times like vnto a truth yet do wée certainly know that verie often they deceyue Again that nothing is lesse indifferent and more deceytfull than suspition the Germaines can tell by a common prouerbe whiche is tossed in euery mans mouthe Wherevnto also accordeth that Gréeke verse testifying that greater misdéemings and vniust accusations growe of suspitions than of déedes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As concerning witnesses what néedeth any speaking sith that we are assured howe many men eyther are caried away by frowarde affections or not so greately holden with the conscience of an othe or else not of so bolde a spirite and so wittye as to bée able to couche all the Circumstaunces together whiche myghte serue to the full vnderstandyng of any cause in controuersye An excellent thing is it in déede to collect all things diligently into one heape but then is néedeful especially a ripe and aduised iudgement least whyle we goe about to punishe vices wée become supporters eyther of the lying coniectures or else of the malicious accusations impudently forged by other men And if no other reason wil serue yet at the lest let the example of God admonish the Magistrates who knowing euen at his fingers endes the impietie of the Sodomites yet sayth vnto Abraham I vvill goe dovvne novv and see vvhether it be so as by the reporte of the countrey it is come vp to myne eares c. God woulde thus speake of himselfe after the maner of men that wée might ponder thereby howe circumspectly magistrates ought to procéed in punishing the offenders Neither doth the scripture without great coÌ„sideration giue commendation of those kings in whose sightes the bloud of their subiectes was esteemed of muche price Psalme 72. But it is tyme that we returne to Ionas who now at the length béeing called backe againe into the right waye by the manifest iudgement of God doth stoutly and couragiously accomplish such things as tended to the saluation both of himself and others For first of all he professeth his faith and is not ashamed of his God euen amongst those whom before he had hearde calling vpon straunge goddes I am an Hebrue sayth he and I feare the Lorde God of Heuen vvhich made the sea and the drie lande In this worde feare hée comprehendeth the whole nature of true worshippe whiche in verie déede is reckened for none at all vnlesse wée be touched with an vncorrupte and earnest reuerence of the maiestie of god This confession that Ionas maketh he layeth against the rest in maner of a confutation as though he should say You reuerence and cal vpon diuers goddes of whome one is lord ouer the heauen an other ouer the lande an other ouer the sea but the God whom I reuerence is one God who as alone hée hathe made all things euen so shyning bright in his maiestie in the heaueÌ„s hath all things at his becke which same also hath chosen to his owne possession the nation of the Hebrues to whome in lyke sort he hath prescribed a true maner and order how he will be worshipped Howbeit these wordes of his are not directed to that scope as that therby he might excuse himselfe and aduaunce his owne godly zeale but in reporting thus much hée fyrste aggrauateth his horrible facte committed in makyng him his enimie by vnshamefull disodedience and backslyding who was a God well knowne vnto him from his chyldhoode in whose lore and lawe hée had bene continually brought vp For as by those things whiche followe it shall appeare he vttered all the faultes at once whiche hitherto we haue hearde he had done Agayne by this confession he establisheth himselfe with fure confidence to haue hys synnes remitted whiche in repentyng is chiefly requisite least otherwyse it degenerate into desperation as we are assured it happened to Cain and Iudas and suche lyke And here doth shewe foorth it selfe an excellente frute of Gods correction Before this Ionas had professed God with his mouthe and preached his word but béeing now of him called to a charge more dangerous in his owne iudgemeÌ„t he deuiseth to flée from the presence of God as though there lay little safetie in playing his ambassadour amongest prophane people And hauing now had experience of Gods chastising hande he returneth home againe to hym he setteth his minde on a fyre with the true feare of him he professeth him euen among the Gentiles and causeth them to embrace sincere Religion This effecte of Gods scourging doe all the electe féele who for the same commende the goodnesse of God in aduersitie and say with Dauid It is good for me that thou hast brought me lovve that I may learne thy statutes Happie is the man vvhome thou chastenest O Lord. Looke the Psal. 110. 94. Let vs also therfore be myndfull of these things and beare it the more paciently if at any time we be tryed either by sicknesses or warres or banishemente or other kynde of calamities For suche is the ouerthwartnesse of our nature that it dothe euen craue for the same least with thys worlde that can not repente wée shoulde perishe for euer But what did â—hese mariners when they heard Ionas make this coÌ„fessioÌ„ first of all They vvere exceedingly afrayde And what cause coulde there come so sodenly of so great feare Euen this that there shyned nowe to their myndes a knowledge more sincere of the true God whose mightie power they perceiued by this vnaccustomed tempest They heard also that Ionas fled from the sight of him and that in his seruice he was become a fugitiue such a one as God with good reason might pursue They cannot therfore warrant themselues any thyng luckie and fortunate vnlesse they restore Gods seruant againe And vndoubtedly they weigh there withall what plagues they haue deserued that haue alwayes hitherto neglected this god And this also is the very matter why they frette not nowe with Ionas but rather pitying his case whome alone they saw punishment wayted for they demaunde of him frendly what is best to be done wherby they might auoyde the rage of the seaswelling euery moment more than other This example is worthie of great coÌ„sideration For fyrst it reproueth the frowardnesse and vnbrydeled dissolutenesse of
our age These men are put in feare with the beholding of an other mans offence and so learne bothe to giue iudgement arighte of their owne outragious déedes and also to feare god But we at this daye walowe carelesly in our owne sinnes yea although they be such as it is euident God hath punished in all ages And now notwithstanding he dayly sheweth foorthe many proofes of his iudgementes againste the contemners of his worde and infinite tokens of his wrath are séene euerywhere yet doe wée still giue oure selues vnto voluptuousnesse we drinke we take our pastime and go on to prouoke his anger by oure wickednesses that we committe dayly afreshe Who séeth not then that these mariners in a few houres space haue more profited in true pietie thā a great sort at this day whiche haue heard the Gospel purely taught continually certaine yeares Besides that this example putteth vs in remembraunce not to withholde the dueties of compassion euen from those whom we are assured to be worthily punished yea and from them also whiche be causers of our own miseries For God layeth not his rodde vpon others to giue vs occasion therby to reioyce on our owne behalfe and scorne other menne but bycause he wold stirre vp both them and vs to repentance Neyther shuld the sinnes of other men tourne vs at any tyme to displeasure except we our selues had deserued plagues before hand or the consideration of our owne safegarde did so require And although to our owne knowledge we are not guiltie of any heynous offence yet ought we so to be affected in a common miserie that hauing quenched all desire of reuengement wee make diligent enquirie what wayes safetie may againe be restored c. As for Ionas hee sheweth himselfe no lesse studious of godlinesse so that a man would thinke that he and the maryners kept a cōflict among themselues whether of them should the rather atchieue therevnto For althoughe he perceyueth that there remained but onely aduise to be giuen for their safetie and the same also was ioyned with the present peril of his owne lyfe yet doth he fréely and faithfully tell it out saying Take me and caste me into the sea so shal the sea let you be in rest And forthwith he rēdreth a cause why he gaue such counsayle For I vvote it is for my sake that this great tempeste is come vpon you Whiche his wordes maye not be taken as a token of a desperate mynde paste all hope and wishyng deathe by reason of despaire but they procéede of faythe whereby he willingly resigneth hymselfe to GOD nowe determined to punishe hym insomuche that Ionas is euen readie to dye the deathe who before was afrayde at a verye lyghte daunger of hys owne imaginyng and so defrauded GOD of hys due obedience And thys thyng in Repentaunce is verye necessarye for that temporall Plagues ceasse not at all tymes althoughe that God receyueth vs into his fauoure as in Dauid and the examples of manye others is to be séene But they that paciently vndergoe them to suche all things worke for the best Moreouer his wordes giue testimonie of his loue which cannot be disseuered from fayth syth he had rather dye himselfe than be a causer of other mens destruction So that nowe beginneth Ionas to be a figure of Christe while he coueteth to bestowe his owne lyfe to haue others preserued in safegarde And here lette vs gather in a bréefe summe those things that hytherto haue bene spoken of Ionas and we shal behold a notable president of true repentance Fyrst we haue heard that he which was wearie of God made now an open confession of his faith towarde him Hauing confessed his faith he addeth also thereto a confession of his sinne wherof no man can doubte but he was sorie from the verie heart And nowe he willingly taketh to himselfe the punishement due for his offence submitting hym wholly to the pleasure of God alone Truly therefore was he conuerted from his sinnes vnto God and that this is the true repentance the Scripture in other places declareth and the examples of Dauid and manye other make proofe Let vs at this day folowe him and we shall also feele God mercyfull vnto vs through Christ Iesu To whom be thankes giuing honour glorie and dominion fore euer Amen The fourthe Homelie NEuerthelesse the men assayed vvith rovving to bring the ship to lande but they coulde not bycause the sea vvrought so and vvas so troublous agaynst them VVherfore they cryed vnto the Lorde and sayde O Lorde lette vs not perishe for this mannes deathe neyther laye thou innocente bloude to oure charge For thou O Lorde haste doone euen as thy pleasure vvas So they tooke Ionas and caste him into the Sea and the Sea lefte raging And the menne feared the Lorde exceedingly dooing Sacrifices and makyng vovves vnto the Lorde But the Lorde prepared a greate Fishe to svvalovv vp Ionas So vvas Ionas in the bellye of the Fishe three dayes and three nights AS Ionas when hee fledde from the presence of God least hée shoulde be enforced to preache to the Niniuites was an example of the corruption and disobedience of Man So by him dothe the holie Ghoste giue foorthe also an example of repentaunce and true conuersion vnto GOD By the whiche wée are taught howe conueniente it is for vs also to retourne vnto God if we be willing to escape his wrathe The chiefe thing herein is that both hée freely confesseth his offence and also submittingly yeldeth himself vnto Gods will that withoute any grudgyng he is contente to vndergoe the punishement whiche he sawe was prepared for him For hee giueth the Maryners warning to caste him into the Sea if they meane to take order for their safetie It followeth nowe what they did after they had hearde this his counsel and then howe singular and manyfold commoditie as well they as Ionas reaped after they were on eyther syde loyall to God. And this place muste so be considered of vs that wée may be inflamed with a desire to Godlinesse and after the same manner resigne oure selues wholly vnto God who as he commaundeth nothing that is vniust or hurtfull for vs so he also geueth habilitie to worke it and in extreme distresses defendeth them that obeye his commaundementes Nowe lette vs goe thorough euery parte in order as it standeth As concerning the Mariners here are many thynges spoken worthye of remembraunce The fyrste is that although they haue found out Ionas by lot and do also vnderstande euen by his own mouthe that he is the causer of their so great daunger and that God himself desireth to haue him punished yet deale they as yet nothing the more rigorously with him but directe all their doings to this ende that they may sette him againe on lande safe and sounde Maruellous humanitie was this and such as would not haue ben looked for of this kinde of men séeing that it bothe made them forgetfull of the damage
paste they that were toward Pharaos court who bewraied vnto him the beautie of the woman Sara being but a stranger Howbeit if any shal in good soth vtter such a thing as may teÌ„d to a commoÌ„ safetie that either scoffingly they iest at or else dishonestly reiecte and with hearts full of enmitie reprochfully raile at Thus commeth it to passe that such as giue faithfull warnings are throwen in prison before there be had any coÌ„sultacion for redressing of matters are constreined to pleade their owne cause in cheines whiche in very déede tooke greatest care for the common wealthes preseruation They that thus behaue themselues are nothing else but plagues in common weales as coÌ„trarywise those aforesaid counsellours of Niniue by their faithfull report making saued both them selues and their king with the whole realme besides This then ought magistrates chiefly to be vigilant vnto namely to haue about theÌ„ trusty officers who all desire of falsely accusing laid aparte would diligently marke all thinges and fréely giue notice of such as threateÌ„ Gods wrath and vtter destruction to common wealthes by reason of sinne Let them also take diligente hede least inconsiderately they listen to suche as are wont to accuse the ministers of Gods truthe and worde to be the authours of seditions For seeing the worlde cannot abide the lighte of Gods worde there shall neuer wante some who would wishe to haue it cleane put out And for this cause did Paule giue warning aforehande that there should no accusation against an elder vnaduisedly be admitted 1. Timo. 5. But what doth the king Is he full of indignation and furie for that a man which is but a stranger taketh vpon him so muche authoritie in that Citie where was appointed his owne royall seate Doth he send forth his sergeants and coÌ„maunde him to be caried to prison leaste by his talke the people be stirred to raise a commotion No. But immediately he aryseth vp from his royall seate he putteth off his kingly attire he setteth him downe in the duste and besides all this by an open proclamation he stirreth vp all his subiectâ—s to repentance Wonderfull was this chaunge and suche as scarsly deserueth to be credited if a man behold the maners and disposition of kings with whom nothing is more disagréeing than the studie of humilitie in somuche that they themselues are not afrayde to be causers of horrible warres rather than any thing should be diminished from their regall authoritie For seeing that they are deceiued by the pleasant lures of flatterers and so accompt themselues as halfe Goddes exempting theyr own estate from the common sort of men they iudge it an vnsemely thing that eueÌ„ in most extreme daungers they shoulde commit any thing at all which might be thought to giue some resemblaÌ„ce of faynt courage and feare Wherby it coÌ„meth to passe that they dare set themselues not onely against men but also euen against god The example therfore of this king is worthie of great admiration But such is the maiestie of the worde of God that being once admitted to take place within the heartes of men streightway the holy Ghost working therwith it renueth and altreth the whole man And euen at this present by an euident example is that saying of Paule proued true wheras he affirmeth that by the spirituall weapons euery high thing is caste downe whiche exalteth it selfe against god Now if any refuse to giue place vnto this worde and wil stubburnly struggle against it such at length by the iron scepter of Christe are brought vnder and become examples for other men to take héede by Here therefore lette vs diligently obserue what plagues men of oure tyme are worthie to vndergo who béeing from their chyldehoode trayned vp in the Christian religion and hearing bothe Christe and his Apostles still preaching vnto them dayly yet with no admonitions or examples can be broughte to amende But aboue al the example of this king is worthie of remembraunce as by the whiche all Princes are put in mynde of their duetie They are ordeyned of God both to vphold his worship also to maintaine common peace whiche that they may the better bring to passe God hath committed vnto them his owne statutes least eyther by ignoraunce béeing deceyued or by blynde affections caried away they shoulde treade out of the right path First of al therfore they must suffer gods woorde to haue a roomth amongest them and not thynke them selues exempte from that duetie of obedience whereby all other degrées of men are bound therevnto To this ende woulde God haue Kings well acquainted with the booke of the lawe the precepts wherof they folowed diligently as many as the Scriptures make meÌ„tion were allowed of God. Secondly they must also theÌ„selues shew foorth example of godlinesse vnto the people For in asmuch as the moste parte of men couet to please their kings what other thyng make they their chief practise than to imitate their manners So that that saying of the Poet is found true As Princes mynde to chaunge their way Th'vnconstant people vse to sway Wherfore in two respectes is honestie of lyfe required in Magistrates bothe for that it is meete for theÌ„selues and also for that they muste take diligent heede least by their owne exaÌ„ple they bring others in like maner to offend And this is the reason why the Prophets trauailed so much in reprehending the maners of Princes euen for that they can not sinne without giuing of common offence vnto many But bicause all men do not of their owne accorde performe their dutie neyther folowe the examples of good Princes the thirde thing necessarie to be had is good lawes and ordinances wherby they may pricke forward such as are dul and bring in subiection those that are rebellious Howbeit then shall lawes haue greatest authoritie if the people may vnderstand that they agrée with Gods word If magistrates were bente thus to deale nowe adayes we should see a notable and frutefull chaunge of all degrees and sortes of men Magistrates make their greatest complaint in a maner of their disordered licentiousnesse among the people but in the meane while very fewe doe rightely weigh the causes therof amongst which these two are the chiefest namely the contempt of Gods word being preached and the euill example that is shewed And either of these springeth from the magistrates as from the fountaine and from thence is spread abrode among the common people For let any one be named among the whole number of Princes whiche earnestly thinketh in his minde that he ought to be subiect to the worde of god Many in déede there be that can be contente to admitte it But when Euen at suche tyme as it putteth them in any hope of carnall libertie and not otherwyse And thus commeth it to passe that they themselues shewe euill example and as for lawes eyther they make none at all or if they make any by their owne naughtie
is hote or with the water bicause it is moist Howebeit it will not be vnprofitable for vs to looke vpon the properties here ascribed vnto God that the cōsidering of them may kindle a loue of him in our heartes and minister consolation vnto vs in oure temptations Fyrst he calleth him a God of great goodnesse meaning that hée is suche a one as that he is moued by a naturall fauoure for so I maye terme it to wishe vs well Of whiche fauour this is an euidente argumente for that of his frée grace he hath created vs and truely to this ende hathe he created vs that hée might haue some whom he might make partakers of his owne goodnesse Secondly God is mercyfull yea rather if we beholde the liuely signification of the Hebrue worde he hath in him the bowels of pitie so that he can not but be greately moued with oure miseries and rayse vp himselfe to come and helpe vs For seing he is a Father he is ledde with a fatherly affection towarde vs yea rather with a motherly inclination than the which nothing can be more tender or feruent as is declared by the historie of the two women striuing before Salomon for the liuing childe And this motherly loue hée professeth of himselfe in the .49 chap. of Esay with these words VVill a vvoman forget the chylde of hir ovvne vvombe and not pitie the sonne vvhom she hath borne And though she doe forgette yet vvill I not forget thee c. And Dauid in lyke sorte commending the same mercie of God in his .27 Psalme sayth thus VVhen my father and my mother forsake me the Lorde gathereth me vp Thirdly Ionas mencioneth that God is Long suffering ▪ as not caryed with hastie anger and furie to reuenge but graūting space of repentance euen to such as alredie deserued to be punished Examples hereof are extant in those men that liued in the first age of the worlde in the Chananites in the Egyptians in the Israelites and at this day haue we good experience of Gods long suffering both in common for al priuately euery mā in himselfe Fourthly Ionas testifieth him to be Of much kindnesse that is to say A most boūtiful benefactor such a one as ouerslippeth no occasion wherby to do vs good poure out dayly vpon vs those his treasures of goodnesse which neuer can be cōsumed For who is able to number al his benefites which euery day he bestoweth bothe on the bodie and on the soule By his bountifulnesse cōmeth it to passe that all creatures are occupied aboute our seruice not onely the terrestriall but also the celestiall yea the verie angels whom the Apostle calleth ministring spirites sent forth to minister for their sakes whiche shal be heires of saluation Fyfthly he sayth that God repenteth when he shuld punishe signifying therby that he is not rigorous and suche a one as will not bée entreated but that rather he turneth away those plagues which alredie he hath thretned if we turne vnto him call for his mercy This might be made euident by many examples but bicause to them the are conuersant in the scriptures they doe euerywhere offer thēselues there is litle néede why we should tarie any longer in rehersing of the same Lette vs obserue these properties of God diligētly not that folowing Ionas example wée may fynde faulte with them but that we may stay our selues vpon his goodnesse loue him and neuer suffer our selues to be drawne awaye from the seruice of this so louing a Father Now must we sée what answer God made to Ionas Doest thou vvell sayeth he in being so angrie vvithin thy selfe He vseth such an interrogatiō as wherby he doth bothe greately reproue him and also very strongly confute him As though he shuld say Thou séemest in thyne own iudgemēt to haue iust and weightie causes why thou shouldest be angrie and fumishe But examine straightly I praye thée how well thou doest so For if I bée of suche nature as thou haste sayd I am wherfore shoulde the Niniuites féele mée after an other sorte Or what is thy desert that I shoulde haue greater respecte to thy honour than to myne owne Nature and glorie Shall I become cruell least thou shouldest séeme a lyer Or thinkest thou that I want meanes whereby to work thine indemnitie though Niniue remayne still safe c. These and suche lyke infinite matters doth this shorte admonition conteyne and therwithall also here shineth forth the wonderfull goodnes of God whereby he so paciently beareth with our complaintes and murmurings that he thinketh no scorn to render a reason of his dooings euen to suche as were rather worthie of punishmēt themselues Yea in good sooth what man are you hable to shew that with so great myldnesse can suffer his intents and doings so to be checked as God is wonte to beare oure foolehardinesse in taunting him Dayly doe we gaynsay his iudgementes dayly doe we moue questions whereby eyther his goodnesse is accused or else his righteousnesse called in doubte Yet doth God beare it and in the Scriptures maketh moste friendly answeres vnto all these thinges Howbeit very profitable will it be if that which here is spoken to Ionas euery man wil thinke spoken to himself and as often as he brusteth out into suche outcries to consider vpon this question Dost thou vvel in being so angry within thy selfe What art thou that openest thy mouth against God Sayth the clay to the potter vvhy hast thou made me on this fashion c. They that in this maner behaue themselues shal eftsoones perceyue rising vp in their mindes a greater light of the diuine knowledge which wil easily put to flight these bragging mistes of carnal confidence and trust But what dothe Ionas For all that he had heard thus much yet can he not be at rest but getteth him out of the citie and on the Easte side thereof maketh hym a boothe that he mighte thence see vvhat should betide therof at the length No dout he cast in his minde no other thing than the vtter ruine and ouerthrowe of the citie So farre doth carnall affection carie him cleane away that he longeth to be a minister rather of death than of lyfe to them whom God before had appoynted him a preacher vnto Worthie him selfe to haue perished for the Citie Horrible was this obstinacie by example whereof wée are to be stirred vp least headyly wée giue scope to our owne affections but let vs feare God and put all our hope of Saluation in his mercie thorough Iesus Christe oure Lorde To whom belongeth thankesgiuing honour glorie and dominion for euer Amen The tenth Homelie AND the Lorde God prepared a vvylde Vine and caused it to spryng ouer Ionas that hee mighte haue shadovv aboue his head to delyuer him out of his payn And Ionas was exceeding glad of the vvyld vyne But vpon the morovv against the spryng of the daye the Lorde ordeyned a vvoorme
which smote the vvylde vine so that it vvithered avvaye And vvhen the sunne vvas vp God prepared a vehement vvind and the Sunne beate ouer the heade of Ionas that he faynted agayne and vvished vnto his soule that he might dye and sayde It is better for me to die than to liue And God sayde vnto Ionas Doest thou vvell in beeing so angrie vvithin thy self for the vvyld vine And he said I doe vvell in beeing angry vvithin my selfe euen vnto the death And the Lord said Thou desirest that the vvyld vine should be spared vvheron thou bestovvedst no labour nor madest it grovve vvhich vvas a bud but of one night and faded avvaye in an other And shoulde not I then spare Niniue that great citie vvherein there are aboue an hundreth and tvventie thousande persones that knovv not their right hand from the left beside muche cattell AS Ionas when hee was sente to Niniue offended by disobediēce and for the same was greuously punished of god So not long after whē he séeth that God is merciful vnto the Niniuites bycause they are conuerted vnto him he sinneth againe and surely more heinously than he hadde done before For first of all being forcibly caried away by meanes of griefe and anger that sinne whereof before he had repented afresh he reneweth Secondly he accuseth the counsell and iudgemente of God rashly preferring his own wisdome before the wisdome of god Thirdly although he were admonished yet dothe he not giue place but still breathing after murther and bloudshead he fixeth bothe his mind and eies toward the destruction of the citie And all these things are so much the more outragious for that so farre is he blinded with ambicion that he setteth his owne honour before the saluation of mē wold haue God become euē a minister of his priuate ambition These things are very horrible but they are written to oure behoofe that by them we may acknowledge firste oure owne corruption and then Gods grace whiche is alwayes redy to pardon as ofte as we turne vnto him Nowe followeth Gods apologie whiche may in some sorte be accompted in the number of those whiche be called * Chriae bycause it consisteth of a thing done whiche afterwarde God him selfe expoundeth and euen in suche a sorte as that he conuinceth Ionas by the very testimonie of his owne mouth The ende and vse of this whole place is to let vs vnderstande that the iudgementes of God are both iust and good and that they do greatly erre as manye as following their own blind affections speake against the same Firste let vs behold the very déede of God whiche he vseth in confuting and instructing of Ionas He bringeth forth a vvilde vine and not without a miracle in one nights space raiseth he it vp to so great an height that it ouershadowed Ionas head Great disputation was kepte in times past about this word whilest some wold haue it to be a gourd other some called it Iuie and as yet there are to be séene Augustine and Hieroms epistles bearing recorde of this controuersie although it were a matter vnwoorthy to gyue cause of contention to so great men or to stirre vp suche disquietnesse in the Churche Howebeit thence it may well appeare that in all ages euen the most excellente and picked out ministers of congregations haue in some pointes shewed themselues to be men and that therefore we oughte the lesse to be offended at thys daye with suche contentions as nowe do arise But if any thing here may be spoken according to coniectures they séeme not to iudge muche amisse who suppose it to be Ricinus for as this plante doth easily grow and by the height thereof and broadenesse of the eaues geueth a very large shadowe so the Gréeke worde soundeth verie néere to Kikaion whyche among the Latinistes signifyeth Ricinus And yet bycause it is sayde that it grewe vp in one nighte I suppose that either it was some new kinde of shrub or at the leaste suche an one as oure countries be not acquainted with and is fittest to make barbers or bowers withall But to what purpose were it to dispute or contend about the name seing it skilleth not what it was so that we consider the vse and end thereof which God obserued in bringing of it forth For sithe that Ionas boiled nowe in a melancholie chase vnsemely for him sithe also the bower whiche he had made for him selfe peraduenture defended him not sufficiently from the heate of the sunne God would chéere him vp with some comfort whereby he mighte the easier asswage the smarting thoughts of his mind if outwardly no painefull thing came néere to his body Although in the meane season he also hadde respecte to another thing namely that by the sodeine and vnloked for withering away of the shrubbe he mighte drawe foorth the impaciencie of Ionas and so hunt out an argument euen of his owne mouth whereby to confute him And this is the cause why God also immediatly the nexte daye prepareth a worme which by his deadly biting of the roote or stocke of the shrubbe mighte make it to wither away Neither doth he only robbe Ionas of this most plesaunte shadowe but he procureth a loude or vehement winde also whiche mighte more encrease the heate of the sunne suche as the East is in manner wont to be which amongst the Hebrues as also among the Heluetians toke his name of burning as other where we haue saide So then the boiling heate of the sunne beate vppon Ionas head that he soundeth away for sorrowe and desireth to die whiche thing gaue God occasion to deale with him as afterward it shall followe Nowe before we wade any further let vs sée what there is that beside the state of this Chria ought to be marked Firste of all we haue here to consider the goodnesse of God who with so greate desire watcheth an occasion whereby to conuince Ionas of his erroure and to call him to a better mind that was now vanquished by the affections of the fleshe and set on fire through impaciencie and griefe of minde This is a common thing with God that he taketh vppon him selfe the care of vs when as we neglecte bothe him and our owne saluacion So in old tyme firste soughte he Adam vp and with the promises of a Messias to come recreated him being sore astonished with the terrours of sinne Likewise when as Dauid was carelesse and redy to perishe in his inordinate luste God sente in vnto him Nathan to stirre him vp with a very fine parable and maruellous fitte for the purpose And such like examples may euery wher be founde yea we ourselues haue dayly experience of the like when as he pulleth vs by the eare either by meanes of his word or by the admonitions of oure friends or by the reprochefull checks of oure ennemies or by other vnwonted chaunces that we may be mindfull both of oure sinnes committed and of oure dueties
Then is there againe set forth an example of the deuine prouidence whereby all things as well litle as great are so kepte togither that it is vnpossible for any thing to be without the limits thereof For besides that manifest arguments thereof were plainely to be séene in the winds in the sea in the whale and lastly in the wild vine sodenly sprong vp and as soone withered away againe nowe at this present he testifieth that he hath not only a care ouer the Citie but also he bringeth in a certaine number of infāts and doth moreouer make mencion of cattell as which he could not chose but haue some regard of As touching infants that God is carefull for them the Scripture doth euery where teach and especially Christ who affirmeth that certaine Angels are appointed vnto them and that the kingdome of God dothe belong vnto them So then the madnesse of the Anabaptistes is the rather to be hissed out who driue away childrē as though God had nothing to deale with them from the congregation whiche is the outwarde kingdome of god Here also by the example of God are condemned suche as take no care ouer the children whome themselues haue begotten and do either shamefully neglecte them or as yet more by their vngracious bringing vp and euell example corrupte them Let them in Gods name call to minde what punishmente they are worthy of by the iudgemente of God who is so farre from hauing vs to neglecte oure children that he hathe ordeined especiall lawes for beasts and cattell yea euen for the yong birds Loke Exod. 20. and .23 And Deute 22. c. In the meane season let there from hence be fetched a consolation bothe for parents and also for common wealthes whiche thinke the multitude of children or people to be suche as may not well be borne with all and do therefore stande in dread least they should become destitute of things necessarie God knoweth the certaine number how many dwell in euery family and Citie He is not ignorant also what things they haue néede of And the same God which féedeth the birds of the aire and prouideth pasture for the cattell will not be carelesse ouer such as depend vpon him Math. 6. c. Besides all this let vs thoroughly marke the iustice of God who dothe so moderate the rigoure of his iudgements with his mercie that no man can iustly vtter any complainte against him For if so be that he hath regarde to infants and cattell yea euen at such time as he intendeth to cut off whole cities by the rootes who can doubt but that he hathe an especial respect vnto all and singuler the Godly who for the most part haue wicked and vngodly mingled amongst them So in times past saued he Noe frō the floud and Loth from the burning of Sodome And when as he brought hys plagues vpō Egypt yet according to his wisdome he knew how to make a difference betwene his ennemies and hys owne people lest they should be wrapped in both the one and the other in the like calamities Let this be marked of them whiche being offended with that vniuersall licenciousnesse in sinning that now a daies reigneth euery where stande in dread that them selues do in vaine study after godlinesse seing they also of necessitie must perishe with the vngodly The cause of this erronious doubt is for that they measure God by their owne braine and bycause themselues can see no way howe to escape therefore they suppose that God also wanteth meanes how to saue and deliuer those that are his Howbeit farre otherwise is the maner of Gods dealing who calleth those things that be not as though they vvere and sodenly out of darknesse can bring forth light neyther suffereth his iudgements at any time to be caried with a blinde and vnconsiderate violence Which that we may the better vnderstand he hath set foorthe examples of this matter euen in those thinges whiche séeme to be wroughte yea rather are wroughte in déede by the lauful course of nature and ordinarily For although the earth doth vnto the vpper region of the aire euerywhere make deliueraunce of vapours whyche be the matter wherevpon the rayne is made yet doth not the rayne water the earth euery where at once but it is gouerned at Gods becke and pleasure to rain vpon one citie and not on an other As before wée haue hearde declared in Amos chapter .4 So lykewyse when the hayle falleth doune with terrible storme so as it shoulde séeme to laye all thinges waste bothe farre and wyde yet is it no seldome séene thing that in one and the selfe same coast of a countrey some mens fieldes and vineyardes are beaten flatte with the grounde some other mens remayning vnhurt and vntouched But he that taketh this héede in things withoute lyfe shall we think that he goth on with blynde rage agaynst men Hereto accompt that euen in the ouerthrowes of Cities and nations all are not in the lyke hazarde at all tymes For it commeth often to passe that whylest some myserably perishe other some fynd fauour among their enimies and are aduaunced amongst them to great estimation and honor as the examples of Hieremie Daniell and his fellowes wil sufficiently teache vs. And among the Turkes manye suche thinges haue hapned as they can make reporte who at any time haue bene conuersant with them Yea notwithstanding sometime Cities verie populous are horribly destroyed together with the infantes women and olde aged men thereof yet dothe not this hinder the matter For God dothe not for all this passe the bounds of Iustice and mercie For if after the rule of the law we examine all Adams posteritie of what soeuer age or sexe we shal fynd that no one is without faulte and therefore no one suffereth any iniurie Consequently oure owne frowardnesse doth euen craue thus muche that God would nowe and then by suche outwarde examples testifie his wrathe against sinne least otherwyse we flatter our selues in sinne continually Last of all if there be any more innocente than the residue whether they bée yong infants or old men stouping downwarde for age yet susteyne they no damage though in these things they take like parte with the vngodly For oute of the wrestling place of this world replenished with calamities they are translated vp into heauen and receyue the euerlasting rewarde Lette no man therfore finde fault with God in his iudgements who as he is iust so is he also accustomed with a fatherlye good wil to embrace suche as are his and to appoynt their Saluation as the shoteanchor and finall ende of all his dooings Thus much according to the quantitie of the talent wherewith I am putte in trust haue I entreated vpon the historie of Ionas it setteth forth repentance and doth not only make manifest al the trade thereof by three examples but also assureth vs that it is acceptable and effectual with god Moreouer it exhibiteth vnto vs a