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
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
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
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
lyues they pull away al the authoritie so being lyke vnhusbandly husbandmen that breake downe the hedges whiche earewhyle they had sette vp But it shall be méete that we throughly view the kings proclamation whiche consisteth of two principall parts The first telleth what must be done The seconde conteineth a cause thereof As touching the first he cōmandeth three thinges The firste is a publike confession of repentaunce which as lately we declared consisteth chiefly in fastings and modestie of apparell For as men do oftentimes bewray their wantōnesse by banketting and riottous attiring of themselues so if at any tyme they perceiue that God is angrie with them they are bound to testifie the same by abstinence temperance This then is the kings cōmandement that aswel men as beasts al kind of cattel absteine from meate and drink and put on sackcloath It mighte séeme a thing worthie of derision here whiche is spoken as concerning beastes and cattel But we must think that all liuing thinges are created for mans behoofe and that therfore do appeare by thē tokens both of Gods wrath also of his fauour Againe seing the vngodly by meanes of their beastes and cattell and vnmeasurable hunting of wyld beastes do make as it were open bragges of their excesse and pryde It is méete that euen by the same they shewe proofe afterwarde of their humilitie whereby they submitte themselues to God when he correcteth Moreouer this is a matter of greate moment to moue vs to repentaunce if euen in brute beastes we consider the tokens of Gods wrath which by our owne sinnes we haue prouoked Neyther may it séeme straunge vnto vs that this king of Niniue coulde perceiue these thinges sith the verie Gentiles and Heathen people had dayly experiences herof in their Sacrifices whyche they offered for the purging of their sinnes Howbeit here by the waye let vs thoroughly obserue that all these outwarde things can nothing auayle in Gods sight except they be directed to their ende and meaning which is that we beeing wholly contrite in hearte offer vp oure selues a quicke sacrifice vnto him For if there lye hidden any counterfaite dealing we shal rather offend God who being Truth it self can away w no coloring or deceyt So then these things do nothing help the Papistes cause who would place repentance it selfe in these outwarde thinges which neuerthelesse for the moste parte deceiue except they be directed by a true faith Secondly the kyng warneth his subiectes to fall to prayer saying Lette them crie myghtily vnto god He nameth but one God so that euen hence a man may gather that bothe hée was loathed with feigned gods and that Ionas also in his sermons did often beate in among other his sayings the iudgemente of the one and verie god His requeste is for mightie cryings of the people vnto God that is feruente and vncessant Prayers and séeing that he giueth admonition of them it may sufficiently appere that he attributed not so muche to those external exercises whereof lately was spoken as to beleeue that they were able to satisfie for sinnes Thirdly he addeth Yea see that euery man tourne from his euyll vvays from the extortion that he hath in hande In these wordes hée toucheth the chiefe point of repentance which cōsisteth in turning to God amendement of lyfe This worde vvaye signifieth the maner of life that they embraced being in all degrées most corrupt But aboue all other he thought good to make mention of their extortion bicause therin they chiefly offended For as by rauine and oppression they were clymed vp to so high a top of dignitie so also that their welth might suffise for their riot and intemperancie they dayly put in vre strange oppressiōs inuented new kinds of legierdemaine as wherby they might draw other mens substance to themselues In his mention making therfore of their euill way and extortion his meaning is to enioyn them to abstein frō al such kind of rauenies c. Now in this second part he adioyneth to the former sentence these wordes in maner of a reason VVho can tell vvhether God vvil turne and repent and cease from his fierce vvrathe that vvee perishe not These are not the wordes of a man that standeth in doubt though they séeme so to be but rather of an earnest faithe wrestling betwene hope feare and are to be restrained to the temporall punishments which Ionas had denounced vnto the Niniuites For although the faithfull do nothing wauer as touching the grace of God and remission of their sinnes yet when they consider that God is iust and themselues are sinners they are not so sure to be released of the plagues which God nowe and then bringeth vpon them to correct them withall as in the exāple of Dauid wée doe see Moreouer the acknowledging of their sinne causeth them to be modest so that as muche as appertaineth to the punishmēts in this world they wil not arrogātly limite God what he should do but rather submitte themselues wholly to his pleasure Looke the sixt Homilie vpon the seconde Chapter of the Prophete Ioel. By this example we are admonished which is the best way to auoyde punishments euen nowe hanging ouer our heades And that the same consisteth in repentance we are taught out of the Scriptures which béeing proprely a conuersion vnto God aboue all things requireth faith for except it be present we shall neuer be conuerted vnto him but faint and quayle being ouercome with the terrors of his iustice and maiestie Nowe thys faith by diuers outwarde tokens sheweth it selfe foorth while as men abstain from synne become humble and pacientely submitte themselues vnto God at suche tyme as he doth correct These things would haue ben consulted of now at this day when as we are with so many dangers on euery side beset But O the frowardnesse of this our age both vncurable past all hope of recouerie This king of Niniue although he had taken in hand so holy a purpose yet can not be carelesse neither dare he promise his subiects that al shal be safe but now a days whē as by reason of idolatrie abhominable superstitions extortions deceits oppressiōs riot intemperancie whoordomes adulteries bloudshed and all kinde of wickednesse all is brought oute of order yet play wée the wantons in securitie thinking oure selues to suffer intollerable iniurie if any one somewhat fréely reprehendeth these vices And yet in the meane season so doltish are we as to thinke that Gods plagues may be auoyded by the policies of man whiche notwithstanding will nothing auayle vnlesse this way of repentance be it that we mynde to walke in Now foloweth the effect of the Kings proclamation and publique repentance of the Niniuites God savve their vvorkes hovve they tourned from their vvicked vvayes and he repented c. It is sayde how that God saw their workes What were they Namely that they turned frō their wicked ways So then the
our necessitie Nowe if any man dare be so venturous as to reproue and blame this our follie and impaciencie then are wée not ashamed to defende our owne cause and to bring oure action against God as though contrarie to right and equitie hée had taken from vs somewhat that was our owne before As for example sake if any die with whome by béeing conuersant we haue before tyme reaped muche cōmoditie or such as by nature are with a néerer bloud of loue linked vnto vs namely parentes children wife kinsfolkes and those also that haue stand vs in stead of suche The like is to be séene also if our goodes be either burnt with fire or by tempestes ouerwhelmed so perishe or if we féele any other losse of our substāce And this verily is not only an vnséemely point but also very farre dissonant from the dutie of a christian In déede it is lauful in aduersitie to lament to be sory and to complaine therfore for God hath not made vs stones or stockes as though wée should be touched with no féeling of grief yea wée reade also that euen Christ him selfe wepte was heauie vnto the deathe and made an heauie complainte vpon the Crosse yet suche a christian moderation is therwithall to be vsed as may lifte vp our myndes somwhat higher to the contemplation of the iudgements of God so shal we streightway not only vnderstand that he hathe doone all thinges both with Iustice and also in good order but therwyth bée driuen to confesse that the corruption of oure Nature didde enforce that hée shoulde deale wyth vs as alreadye hée hathe doone and no otherwyse But what dothe GOD at this presente According to his owne goodnesse although Ionas moane were farre out of square yet is he contente to beare therewith howbeit that is doone in such sort as that euē by the testimonie of his owne mouth he conuinceth him of sinne and errour that he was run into and also setteth foorth vnto him the true meaning vse of this Chria Thou sayeth he desirest that the vvylde vine shoulde be spared vvheron thou bestovvedst no labour nor madest it grow vvhich vvas a budde but of one night and faded avvaye in an other And shoulde not I then spare Niniue that great Citie c. He vseth a comparison wherein both he conferreth Ionas with himselfe and also the wylde Vine with Niniue and the rather to persuade he maketh manie membres of this comparison Fyrste thou whiche art a man mortall not in thyne owne power or libertie wouldest haue the wilde vine spared by the shadow wherof thou enioiedst some pleasure and should I which am an Eternall God and Lorde of all things not spare them whome I allow and whose repentaunce verie greatly I delite in Again thou wouldest haue the wilde vine spared whiche is but a shrub without sense and doest thou accompt it as a fault in me for that I spare a Citie whiche consisteth of men for whose sake I created not onely shrubs but also heauen and earth together with all things conteyned therin Thou didst but headily loue this wylde vine whiche grew vp without thy labour trauayle and shall not I beare louing affection to the Citie Niniue which through me is come vp to so great a renoume Besides this thou art sorie for a little plant whiche sprong vp in one nightes space and withered againe in one day but in the meane season woldest haue Niniue ouerthrowen whiche attained vnto that maiestie that now it hath scarsly in some hundreth yeres Moreouer the wilde vine with the shadowe thereof was profitable to none besides thy selfe whereas Niniue is in maner of a shadowing harbour for many thousands of people liuing vnder the defence of it may also hereafter serue to set forth my glory Againe the wilde vine was a shrubbe that bare no frute but in Niniue besides men and women that are come to full grouth there are an hundreth and twenty thousand infants and an innumerable store of cattell also which may be applied to very great vse Finally the wilde vine perished alone withoute the damage of any other thing but Niniue by hir ruine should drawe to destruction togither with it selfe many other cities and in a manner the whole empire of the East These and suche like matters are conteined in this comparison whereby Ionas is so conuinced as that he hath nothing lefte him whereby to shape God an answere againe Howebeit there are in this place some things that deserue singularly to be considered First here shineth forth the incredible goodnesse of God who so paciently beareth with this Ionas although he were a quareler and rebellious Neither dothe he only beare with him but also instructeth him yea he attempereth himselfe to the stubbornesse of his nature and in suche sorte dealeth with him as that whether he will or no he wresteth out of hym a confession of the truth and so calleth him from his wandering home into the right way againe Where I beséech you is such a master to be found that will with so great lenitie beare with his seruaunt yea although he were suche a one as whose seruice he could not be withoute The like goodnesse of God brightly shewed it selfe in time past towarde Dauid whome by Nathan he broughte to that passe that after the same sorte he confessed his owne detestable facte And in the Gospell Christe dothe likewise conuince Simon of his erroure and beateth backe the arrogante confidence in oure owne righteousnesse Adde herevnto that he so conformeth him selfe to our rudenesse as that although most fondly we question and sometime also very bitterly we scoffe at those things which he speaketh vnto vs yet for all that can he not abide so to be kepte off at the staues ende but many times either dissembling the matter or else frendly and couertly blaming this our péeuishnesse he cōtinueth stil the giuing forth of such lessons as the knowledge wherof is very necessarie vnto vs for the obteining of saluatiō Of this lenitie many exampls are to be found in the gospel amōgst which those especially are excellent very comfortable which are propounded in Nichodemus and the woman of Samaria Loke Iohn the .3 and .4 Cha. Both these points before mēcioned we haue at this day commōly in good experiēce sith that either outwardly by examples or inwardly within our mindes by the inspiratiōs of the holy ghost he beateth vs down whē we murmure against him When as againe we either malapertly contemne the doctrine of saluaciō or shamefully séeke to infame it yet doth he not so giue vs ouer but chaungeth himselfe as it were into al formes leaueth no trade of teaching vntaken in hand whereby to make vs apt scolers redy to receiue his instructions But suche is our owne frowardnesse and the vnhappie estate of our age that all this notwithstāding many will not giue place who in time to come shall suffer seuere punishment for such contumacie
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