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
wicked and an enimie to the sincere religion his ships also were broken whiche he had prepared to go foorthe with the ships of Ochosias Neither dyd god without good cause forbid the same sith that the familiar societies of the vngodly are enimies to the studey of godlynesse and good life neither can their fidelitie be sure to truste vnto who bothe in other things and also in couenantes séeke only their owne priuate lucre and do therefore shamefully breake promise if any thing hapneth vnto them contrary to their expectation Secondly it is méete that we be very ware and circumspect in appointing the principall articles or conditions of our couenaunts And here aboue all things we must take héede that no promise bée made contrary to the worship of God and that faith whereby we are alredy bounde vnto him Wherevnto certainly our forefathers being men very religious had great regard when as in their couenants and publique lawes for a common welth they alwais made exceptiō of the Church lest it shuld be put to any damage or losse Besides this there must be had a cosideration that publique peace may be kept remaine safe for all men and that we decrée nothing for our owne priuate commoditie to the oppressiō of others These things might be dilated with many words but it is all comprehended in religion and iustice whatsoeuer apperteyneth to the conditions of holy couenauntes or leagues Thirdly when as they are religiously and lawfully ordayned héede must be taken that the confidence of mind which oughte to depend vppon God alone be not bestowed vpon our partners or confederates For they that so do committe idolatrie no lesse than do the couetous men whome for the trust that they put in their riches the Apostle accuseth of idolatrie Nowe how vaine this confidence in leagues is not only this present example of the Edomits but also the vnfortunate ends of many other beare record and in this our age many haue proued by experience For put the case that men be very desirous to stand to their couenants yet are they not alwaies hable to do as they would and many things also do happen whiche of a sodē make frustrate all their deuises that they had taken before It was not for naught then that Ieremy long since saide Cursed is he that putteth his confidence in mā taketh flesh for his arme They therfore that in their couenants making obserue such things as I haue here noted shal reape no small commoditie therout of on the other side they that neglecte them being caried with the policie of man and desire of priuate gaine shall at length be punished of the Lord as the Edomits were But let vs retourne to the Prophete who after he hath beatē downe the vaine confidence in leagues taketh also away from these Edomites the glorying in theyr wisedome wherewith they thought them selues so well appointed that they supposed it an impossible thing to haue any mā found whiche mighte go beyonde them in skilfulnesse of warre and subtill deuises And first he propoundeth in generall saying He hath no vnderstanding in him As though he should say What vauntes make ye to me of their wisedome whiche in very déede is none And though there remaine any as yet shal not I be hable in the day when I bring my iudgementes vppon them to roote out all the wise men out of Edom and take away all vnderstāding from the mount of Esau He calleth that the mount of Esau which by another name is called Seir and belongeth to the stony Arabia And this is the meaning that he will so infatuate them that when they shall haue most nede of counsaile then shall they be vtterly destitute of all wisedome That these were not vaine threts may euen hereby appeare for that when as for the space of certaine hundred yeares they had by their owne fighting egged on all their nexte borderers to raise vp warre against them yet thought they themselues in safetie by meanes of theyr confederacies So also they reposed great hope in the societie of the Chaldées who yet laid in waite to subdue al nations And the same that hapned to these Edomites we reade hath hapned to many others also Esay in very déede threatneth the same to the Egyptians so dothe he lykewise to the Babylonians who had the chiefe commendation of wisedome thoroughout the whole Easte And if we liste to tourne ouer prophane histories what was there euer that carried a greater fame of wisedome and sharpenesse of witte than did the Citie of Athens Yet how often hath it through more than doting deuises brought mischiefe vpon it self The like report may be made of many other and euen at this day not without some reason is it vsed in a common prouerbe that the greatest tokens of folie are shewed in a manner of those that are wisest For by the iust iudgement of God cōmeth it to passe that they are intrapped in their owne counsailes that woulde be wise withoute god By these things we are admonished not to abuse the gifte of wisedome neither yet so to truste to the ripenesse of our owne witte that we arrogantly contemne others in respecte of our selues For the feare of the Lord is the beginning of wisedome and the chiefe toppe therof is the true knowledge of God with a faithful obediēce This whosoeuer haue they both iudge lowly of themselues and also referre all their endeuours to the glory of God seking for no wisedome without his word which causeth that their intents are alotted an happie ende yea euen then also when as God tryeth them vnder the crosse These Edomites put not the least parte of their confidence in their Souldiours which they had being very valiaunt and throughly exercised by long vse of wars This the prophete confuteth saying Thy Capitaines O Theman shall faile that a man or euerie man for in this sense also is the name of a man vsed amongst the Hebrewes maye be cutte off from the mounte of Esau to be destroyed He nameth here Theman who Moyses wryteth came of Eliphas and was Nephewe to Esau Gene. 36. And he threatneth that euen the greatest of courage by meanes of terrour and feare shall be fainte harted so that for verye anguishe they shal be hable to succour neyther themselues nor others Whiche thing in Ieremie God painteth oute with a parable saying The heartes of the vvorthies in Edom shall be as the hearte of a vvoman trauailing vvith childe Neyther dothe he onely threaten terroure and feare but also suche destruction as whereby all shoulde be plucked vp by the rootes whyle there remained any one By this place we are taught that God is not only hable to bring mēs deuises to naught but that therewithall he is of power to weaken the whole strength both of mind and body whose doing also it is that they sometime become swifter than a Doe in flying away whose māhoode before hath bene to their great
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
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
whiche they had alreadie susteyned and also moued them theyr owne daunger whiche presentlye they were in béeing little estéemed to employ their care about the preseruation of an other Many at this day are of the opinion that they may lawfully eyther reuenge euen with moste extremitie suche iniuries as they haue susteined or béeing placed in any ieopardie carelesly neglect all others yea or to prouide for themselues though it were with the smarte of other men Howebeit it was God that so turned the myndes of these men and planted in them a reuerende feare of his seruaunt as of the same thing there are set forth in the Scriptures examples not a fewe For the same God made Ioseph in fauour with the keeper of the prison and so aduaunced him also afterwarde in the sight of Pharao that he was content to commit vnto him the charge of his whole realme And it was God that made Dauid in fauour with the Philistians and Daniel with Nabuchodonosor and Darius and Paule the Apostle with the captaines and souldiours that they founde them fauourable and gentle Yea it is Gods doing that at this day of a sodaine they become our frendes whom before we knewe not somuch as by name To this ende ought these examples to be considered that wée maye not take it gréeuously to followe suche vocation as God calleth vs vnto who as wée heare hath the heartes of men in his hand and bendeth them according to his owne plesure Neyther shall they bée able to alledge any excuse who for feare of men striue against God whose force is sufficient for the defence of his euerywhere and agaynste whomesoeuer Moreouer they muste imitate these Maryners as many as haue taken any into theyr tuition least they eyther vnaduisedly be wraye them or béeyng prouoked by some lyght iniurie shewe them selues in deadlye displeasure agaynste them For it is a double wrong to forsake or whyche is more lyke enimies to sette oure selues agaynst hym who warranteth hymselfe to fynde a salfe hauen and Sanctuarie among vs whome also eyther by reason of some Couenaunte made or else by common ryght of hospitalitie we were bounde to defende c. Now when these Mariners perceiue all theyr endeuours bestowed in vaine and that euen by the myghtie hande of GOD they are enforced to hurle Ionas into the Sea they tourne themselues to moste feruente prayer crauing that no offence maye bee taken wyth theyr dooings O Lorde vvee beseeche thee lette vs not perishe for this mans deathe neyther laye thou innocente bloud to our charge That is Impute not vnto vs the crime of sheading innocent bloud The reason is For thou O Lorde haste done euen as thy pleasure vvas This is thy dooing thou haste decréed that thus it shoulde bée whose determination wée must of necessitie obey And hauing thus spoken They cast him into the sea This truely deserueth greately to be considered that it séemeth so heynous a matter euen to barbarous menne and suche as had bene brought vp in heathenisme to slea him whose death they vnderstoode euen by the iuste iudgement of GOD to be soughte for It was no doubte graffed in them by the lawes of Nature whereby menne are taughte to abhorre from bloudshead and manquelling And if wée tourne ouer the histories it will manyfestly appeare that the abhomination of manquelling hath ben iudged a moste horrible thing among all nations as whyche coulde no otherwyse bée purged but wyth newe and straunge satisfactions This is euidēt by Pausanias in the historie of Theseus who bicause he had killed Pallas sonnes made a viage to Peloponesus for his purgation and as wée reade in Herodotus Adrastus departed to king Cresus vpon the lyke occasion Héervnto also deserueth the same to be referred which Luke in the 28. of the Acts mencioneth of the men of Miletum who when they saw the hand of Paule whiche had but lately escaped shipwracke sodeinly assayled with a viper incontinently they iudged him to be a murtherer whome thoughe he had escaped the sea yet the vengeance of God pursued and woulde no longer suffer to lyue And surely if wée will déepely weigh the matter it selfe it shall soone be séene that God did not without greate skill imprinte this sense of Nature in men so greatly to detest murthers For firste of all by Murther men offend against the verie lawes of Nature whiche as by a common bond of necessitie it hath bound vs to the mutuall ayding one of an other so hath it also created vs naked withoute weapon lest we should once thinke that we haue reuengement in our owne handes Secondly he sinneth against the misteries of christian Religion that slayeth his neyghbour with whom he is a member of the same bodie vnder Christe the head whose mynde is to haue vs ioyned together in the vnitie of spirite and by this means do manquellers exclude them selues from the felowshippe of the congregation Besydes that this mischiefe redoundeth euen to God who framed mā after his owne likenesse and therefore will not suffer it to be violated withoute punishment In the meane season I say nothing howe that when murthers are in force neyther common peace neither priuate safetie of men can haue any sure grounde Not without good cause was it therfore that euen from the verie beginning of Gods creatures God appointed lawes wherein he forbad bloudsheading and murthers with wonderful seueritie For streightwaye after the floud when the worlde was newly growing againe he prescribed a lawe with these wordes Hee that sheadeth mannes bloud shall haue his bloud shead by man agayne For God made man after his ovvne likenesse And in the lawe it is written Ye shal take none amends for the lyfe of the murtherer but he shall in any vvise be put to death Also ye shall take none attonement for hym that is fledde to a free citie that he shoulde come agayne and dvvell in the lande before the death of the highe Prieste And see ye defyle not the lande vvhich ye are in for bloud defyleth the lande And the lande can none othervvise be clensed of the bloud that is shead therin but by the bloud of him that shead it Adde heere vnto the woordes whyche Chryste vseth in the Gospell All that take the svvorde shall perishe vvith the svvoorde Math. 26. And those also He that killeth vvith the svvorde muste himselfe be killed vvith the svvorde c. Apoc. 13. And least God shoulde omitte any thing in this matter he appoynted cities of refuge whether they might flée whiche had done a murther but not of set purpose least otherwyse vnder a coloure of reuengemente they myght be slayne themselues by his kinsefolkes that was alreadie killed And as for that murther that was happened the authour whereof was not knowne he also ordeyned a kinde of pacifying of God whiche must haue bene doone openly and solemnely leaste the guiltynesse thereof shoulde be imputed to that citie within the boundes whereof
God and vtterly surceasse from praying for that time Let vs imitate Ionas the exāples of others whose faith in times past hath pleased God who also will heare vs and séeing he is Truth it selfe can neuer fayle to performe his promises And at this present let those things whiche wée haue spoken suffise as concerning Inuocation and prayers Nowe passe wee ouer to the seconde parte of this Canticle wherin he paynteth oute the greatenesse of his peryll that the benefites of God maye appeare the more excellente Fyrste Thou hadst caste me sayeth he dovvne into the deepe c. Hée complayneth that hee was caste downe of the Lorde yet was he not ignorant that the Mariners did it at his owne cōmaundement Howbeit he hath respect vnto God who by his iudgemente had broughte the matter to that passe that both he was enforced to confesse his owne offence and the mariners yea though it were agaynste theyr willes to cast him out By this example of the Prophet we may learne in daungers and aduersities not to bend our eyes toward men alonely who in some parte maye be causers vnto vs thereof but to fire our mynds vpon the determinatiōs of God without whose good pleasure ther can no aduersitie happen vnto vs This béeing well weighed moueth vs greatly to repentance for that it compelleth vs to thinke vpon our sinnes wherby we haue prouoked the wrathe of God it armeth vs also with pacience lest without cause we shoulde rashly striue against god Ionas is diligent also in setting foorth whether God did caste him awaye Into the depth into the hearte of the Seas That is to saye into the innermoste parloure of the Sea or the verye bottomlesse place it selfe And the floudde that is as many flouddes as runne into the sea compassed me about yea all thy dashing vvaues that is to say the brustlyng none of the waters beating one an other And all thy rolles of vvater vvent ouer mee For this cause calleth he them the waues and billowes of God for that he is the creator of the sea and author of all windes and tempestes And this lot must they looke for which thinke scorne to obeye God that whyle they couete to eschue some one perill whyche they haue conceyued in theyr mynds they do nothyng else but plunge themselues into manie that bothe are more and also gréeuouser Yet in this maner of speaking wherin he sayeth All thy rolles of vvater vvente ouer mee is conteyned a Consolation not to bée contemned For althoughe many be the tribulations of the righteous as Dauid witnesseth yet doe they in a maner passe ouer their heades neither doth God suffer those that are his to be tempted aboue their power The Prophete furthermore maketh reporte what he thought béeing inclosed in these straightes I sayde I am caste out of the sight of thine eyes In these wordes hee expresseth of all temptations the gréeuousest as wherein he supposed that there was no hope of further health lefte vnto him to leane vnto And surely this alteration of the Prophet ought diligently to be obserued For not long since this was his whole drifte to get him awaye from the presence of God and ridde himselfe of his seruice But now being terrifyed with the feeling of Gods indignation this only thing is a corsey to his hearte that Gods countenaunce is hidden from him and that he feeleth himselfe excluded therfrom by his owne deserte Suche a lyke thing doth Chryste shadowe in the parable of the prodigal sonne For he also first of all woulde néedes departe from hys father but when hée was broughte to suche néede as that he beganne to gette his liuing amongest swyne then wished he to haue a roomthe yea though it were amongst his fathers hired seruants so he myghte but enioye the syghte of him The verie same thing also doe they féele how many soeuer hauing shaken of Gods yoke doe alienate themselues from him Yet oughte not the godly to despaire if there shall any lyke thing chaunce vnto them seeing wee reade that Christe was tempted in suche sorte that hanging vpon the crosse he cried My God my God vvhy haste thou forsaken mee Nowe as he dothe yet acknowledge him to bée his owne God of whome hee complayneth himselfe to be forsaken So also is it conuenient for vs constantly to retaine this principle of Saluation that we iudge not God estraunged from vs but always recognyse it to be his Fatherly hande whiche dothe correcte vs So doth Ionas when as by way of redressing his former thoughte he addeth But I vvill yet agayne looke tovvarde thy holy temple In this worde Temple he comprehendeth all the outwarde worship together with the promyses whervpon he stayed himselfe For to the Temple assembled together as many as appertayned to the couenaunt of God as were circumcised as professed the reuerencing of the true God And that God woulde accept their prayers whiche they offered vp there they had learned before by his promises giuen vnto Salomon Thus therfore semeth the Prophete to say in effecte Although all things séemed to threaten me a mischiefe and as it shuld appeare thou hadst vtterly caste me away yet coulde it neuer slippe out of my mynde but that I belonged to the societie of thy couenant and people And thence grounded I my hope that a tyme wold once come wherin I shoulde againe appeare before thée and be presente at thy holie solemnities And surely great is this force of Faithe which after this sort wrastleth with the fleshe betwéene hope and feare Yea rather this is a true proofe of faithe when as by considering the promises of God and the Sacraments wherwith they are sealed it susteyneth it selfe vp against al temptations Neyther is this the leaste commoditie that wée may reape by the Sacramentes and outwarde profession For after the same maner had both Dauid and Ionathas regarde vnto circumcision which was a seale of the couenāt of God when as they called their enimies Vncircumcised But nowe in the meane season there appeareth perfectely in this place what is the disposition of the godly who couet to be deliuered from distresses and restored to their former estate chiefly to this end that they maye serue god Hereof entreateth Dauid in his Psalmes verie often and Ezechias lying sicke vpon his bedde made his complaint especially for this cause for that by his death hée sawe howe the worshippe of God stoode in some hazard Farre otherwise is the cōdition of the vngodly whose thoughtes waite only vpon carnall thinges and therfore when they pray are the lesse accepted Howbeit let vs continue in the steppes of Ionas and other holy men So shall God when we crie fauourably heare vs thorough Iesus Chryste as hée hath promised To him belongeth thankesgiuing honoure glorie and dominion for euer Amen The syxth Homelie THe vvaters compassed me euen to the very soule the depe closed me in on euery side and the vveeds vvere vvrapped about mine heade
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
we gaue warning in the beginning hereby is confuted that opinion full of desperation which the Nouatians bothe of auncienter time and of later continuance wold bring in who denie repentāce remission to such as haue once fallen if they fall again and if as it is prouerbially spoken they stumble at the same stone wherat they stūbled before They abuse certen places of the scripture but especially that which is conteined in the epistle to the Hebrues whereas the Apostle writes thus It cānot be that they vvhich vvere once lightned and haue tasted of the heauēly gifte vvere become partakers of the holy Ghost and haue tasted of the good vvorde of God of the povver of the vvorld to come if they fall avvay should be renevved againe by repētance as concerning themselues crucifying the sonne of God a freshe and making a mocke of him For the earth which drinketh in the raine that commeth ofte vpon it and bringeth foorth herbs meete for thē that dresse it receiueth blessing of god But that grounde vvhiche beareth thornes and briers is reproued and nigh vnto cursing vvhose end is to be burned These wordes in some parte mainteine their assertiō but to those that rightly looke vpon the matter the errour wil steightway appere For first of al the Apostle speaketh not of euery kinde of sin nor of euery denying of the faith but of the sinne against the holy Ghost which they cōmitte who after they haue bene lightened by the word of God and holy spirite and so haue layde holde vppon Christ and thorough him true saluation yet of purposed malicious mind cast him off bicause they preferre the worlde and the loue thereof before eternall life To such as these are euen Christe himselfe denieth that theyr sinne shall be remitted and of the same is it that Iohn speaketh saying There is a sinne for vvhiche say I not that a man should pray And that this is it whereof the Apostle to the Hebrues doth mean we are taughte by that diligent rehersall whiche he maketh of the enlightning of the heauenly gifte and of the powers of the world to come all whiche things are allotted vnto vs by the holy ghost whom also he expressely nameth So then without good aduisemente do they extend that to euery fall whiche the Apostle speaketh of this only kind of sin Again his words are not simply of repentaunce but of renewing or regeneration the efficiēt cause whereof is the holy Ghost and the ende repentance which newe birth cōprehendeth the whole life of man ordereth it according to the prescripte of Gods will. And such as sinne against the holy ghost he denieth that they cā be renued to this repentance so doth he both shew that the cause of this vncurable mischiefe is in thē selues and also acquiteth God of all blemishe of crueltie In prouing whereof he vseth two arguments The first is that they whiche of purposed impietie haue shaken Christ off haue no remedy lefte whereby to recouer saluation againe excepte God should afresh giue his sonne to be crucified and made a mocking stocke But bycause God will neuer do so neyther stādeth it with equitie that he shuld appointe a newe merite of saluation vnto such as haue reiected the former therfore is it vnpossible that the same men should be renewed and receiued into fauoure againe The other argumēt he fetcheth from their disposition and nature declaring that these kind of men are of their number from whom we can hope for nothing that good is And here he vseth a fine parable As the nature of the soile is knowne by the fruites that come thereof and most certeinly that is blessed of god whiche being watered with shoures becommeth fruteful but cōtrariwise it is a manifest tokē of cursed and desperate barennesse if neither by shoures it can be softned nor yet by laboure tilled to yelde encrease So if any be of such wilfull obstinacie as that there can be no good done amongst thē by those meanes of the holy ghost wherby God is wont to enlighten his children to draw them make them partakers of saluatiō what further hope may be cōceiued of thē by what meanes can they be repaired and wonne agayne For sith the holy ghost alone hath the iurisdictiō authoritie ouer our minds past all hope of necessitie must their malice be which either refuse to giue him place that he may enter or wickedly cast him off again hauing bene once admitted in Howbeit far otherwise is the conditiō of the elect to whome the same happeneth which by experiēce we sée in the good soile For as in it somtime through carelesnes of the husbandmen ther grow vp nettles briers yet abideth it tilling and these being once rooted out it receiueth good séed So also the godly elect being ouercome with the fantasies of the flesh neglecte the trauaile about their owne minds and by this occasion there spring vp of al sorts of vices in them yet when as afterwarde they are tilled a new by the word of god and made frutefull by the seede thereof they brīg forth frutes worthy of their calling And to this effect serue the examples whiche are euery where set foorthe in the scripturs Dauid being restored after his adulterie that he had committed yet falleth againe being become proud by nūbering of the people prouoketh gods wrath against himselfe yet being penitent God receiueth him into his fauour We réede also that the Apostle Peter whē as after his denying of Christ he was restored again to his function Apostolicall yet fell afterward into another errour went not the right way after the truth of the Gospell all this notwithstanding the Lord did not cast him away for that he was cōtēt to heare wholsom admonitians whereby he was called into the right way again What dothe not Ionas at this presente stumble at his olde stone while as nowe he excuseth his former euill done déede and heapeth vpon it both more and grieuouser offences But doth God I pray you depriue him of all hope of pardon No. He doth rather after he hath friendly reproued him teach him to be of a better iudgment Neither do we speake thus muche to that end that ther might be a window opened for wickednesse as though wée wold make a lawe to haue sinne vnpunished but to stay and hold vp weake cōsciences whiche being amazed with the outragious disputacions of certaine fantastical men incline euen to desperacion And this our iudgemente is not a litle confirmed to be true by this present description of God whiche Ionas here vnawares bringeth out of the lawe against himselfe and whiche alone mighte haue ben able to haue confuted his errour For if he knewe God to be suche a one what follie was it to blame him for the which he is accustomed to do by his own dispositiō nature Who being well in his wittes woulde be angry with the fire for that it
figure of Christ Iesu whome God hathe giuen vnto vs an author of repentance and remission of sinnes All these thinges whiche herein are spoken let vs applie to oure selues For God streightly requireth repentance at this day no lesse than in tymes paste he did of the Niniuits and that it is greatly néedfull bothe this outragious dissolutenesse in sinning and also manye tokens of Gods indignation do plainly testifie Let vs then conuert from our euil ways and embracing Christe dayly grow forward in him that in tyme to come we may with him liue in heauen To whome be ascribed thankesgiuing honor glorie and dominion for euer AMEN The vse of those Prophets whiche preached vnto the Gentiles Abdias who he was and wheÌ„ he prophecied 1. Re. 18. The argument of Abdias Ieremi 27. Psalm 137. Gen. 25. 1. Cor. 9. The title of the worke The exordium He taketh away the confidence in outwarde aides Against the confidence in place and wealth A strange destruction threatned The argument and vse of this preseÌ„t place He coÌ„futeth the confideÌ„ce in leagues What a league is That leagues are law full Gen. 14. and 21. and 26. 1. Kings 5. How offence may be auoyded in making of leagues Jere. 17. He taketh away the confidence in wisedome Gen. 32.33.36 c. He taketh away the confidence in souldiours The oppression of their brethren the cause of their destruction The argumeÌ„t and vse â—f this present place He proueth â—hat the Edomites were â—he authours â—f the destruâ—tion of the â—ewes Iere. 27. He prescribeth precepts of charitie wherby both he reproueth them of wickednesse and excuseth his owne rigour Lamen 3. Daniel 5. The people of God may not with enmitie be rushed vpon To him that is in miserie must not more miserie be added He returneth to the denouncing of their punishment Matth. 20. Ierem. 15. Afflictions of the Churche are shâ—wetokens of publique calamities 1. Pet. 4. The argument and vse of this present place He sheweth that in Sion that is in the Church is the sanctuarie of saluation and safetie The force of the ennemies doth nothing derogate froÌ„ the promises of God. The godly at a destruction to the wicked The word of God is a fire Jer. 32. 5. He describeth the bounds of the Churche or kingdome of Christ. 1. Reg. 17. Rom. 15. The maner of the enlarging of Christs kingdome and the gouernemente of the same Iohn 16. Math. 19. Christe the onely king Matth. 28. Act. 3. 24 Of Jonas what tyme he prophecied Math. 12. The argument and vse of this historie The booke of Jonas wanteth a title The calling of Jonas to goe to the Niniuites Act. 13. 16 Loke Socrates in his .6 boke and Chapter 14. The coÌ„mandemente of God to Jonas He is commaunded to go vnto Niniue Exod. 3. c. Matth. 32. The goodnes of God toward sinners He commandeth him to crie oute against Niniue The cause of this coÌ„mandement is expressed The sinnes of the Niniuites Esay 10. The miserable estate of the sinfull The argument and vse of this present place Jonas fleeth from the presence of God. Deute 10. Gen. 10. Psal. 45 72. Esay 2 and 23. c. Jonas by fleeing offended verye greeuously The causes which enforced Ionas to flee Psal. 76. 147. Deut. 4. God stoppeth Ionas as he is fleeing For Ionas sake alone many are in danger Obiection Solution Ios 7. Ionas being in danger sleepeth The mariners call vpon diuers Gods. 1. Cor. 2. The argument and vse of this present place The mariners seke after the authoure of the tempest by lottes Prour 16. and .18 1. Sam. 10. Acts. 1. Offendours aganst God cannot alwaies be hidden Hebr. 4. The courteous humanitie of the mariners toward Jonas Argwon ist ein schalcke Gene. 18. Ionas professeth his faith and facte The frute that coÌ„meth by gods correction The mariners are afrayde and aske counsell of Jonas Ionas willeth himselfe to be cast in to the Sea. The argument and vse of this present place The courteous behauioure of the mariners toward Jonas The mariners desire that the offence of murther may not be laide to their charge Murther accompted horrible euen among prophant men Offences incurred by murther Gen. 9. Nume 35. Nume 35. De. 19. 2â— Only the wil of God excuseth murther Rom. 13. Prouerb 16. Ionas beeing cast oute the sea lefte raging Ios 7. and. 8 2. Sam 21. 1. Kings 18 The mariners go forward in true Religion Prouer. Hose 14. What thing men must do being deliuered from dangers Rom. 12. Ionas is swalowed vp quicke of the fishe The punishments of theÌ„ that obey not God. The power of God in sauing them that are his Psal. 21. Psal. 26. Jonas a figure of Christ. * Arion the name of a famous harper whome as it is said the mariners woulde haue caste into the sea to haue his money but he desiring them to let him play a song ere he died afterward leapt into the water But a Delphine receiued him on his backe and brought him to lande agayne alyue The argument and vse of this Chapter Ionas praide in the whales bellie God alone is to be called vppon * The latin word here is Copiae cornu signifying as the Poetes do feygne the horne of a Goate with whose milke Iupiter was nourished in Creta of two maidens Adrastea and Ida daughters of Melisleus Whiche horne Iupiter gaue to his sayde nourses in rewarde hauing therewith this coÌ„moditie That whatsoeuer thiÌ„g they wished for it shoulde abundantly come out of that horne It signifieth also an horne that Hercules plucked from Achelous which horn the Nymphes or immortall Ladies filled with swere floures fruites Suche a thing dothe the authour meane here that God will be vnto vs. Exod. 30. Euery where doth God heare them that call vppon him Matth. 6. John. 4. The time of praying The maner of praying Luke 18. He enlargeth Gods benefite by describing the danger wherein he was Luke 15. Correction Esai 38. The argumeÌ„t and vse of this preseÌ„t place He compareth his own daunger with Gods helpe Act. 2 13. Luke 1. He setteth out the vse of this benefite Psa 12. et 42 Psa 43. c. He reproueth the vaine confidence of such as be superistitious Ecclesia 1 Esay 40. Esay 44. Iohn 4. Esay 40. Psal. 146. Esay 42. 1. Kings 18 A vowe of thanksgiuing Hose 14. Psalm 2â— Psalm 69 In what things thaÌ„kfulnesse consisteth Jonas is restored agayn to land Psalm 33. The faithe of the resurrection proued Luke 1. Iohn 5. Apocal. 20. 2. Cor. 5. Iohn 12. 1. Cor. 15. The argumeÌ„te and vse of the thirde Chapter Jonas is restored to his function againe Ionas is sent againe vnto Niniue Esay 54. Jerem. 31. Ionas is assigned what he must preach Ionas is obedient to God Ezech. 13. The Niniuites beleue and are conuerted Luke 10. 1. Thes 2. The mightie force of the word of God. The garument and vse of this preseÌ„t place Ionas preaching came to the king Hose 7. Gen. 12. The king is stirred vp by the preaching of Jonas 2. Cor. 10. Psalm â— The dutie of magistrates Deut. 17. Causes of disorder among the people The kings proclamatioÌ„ for repeÌ„tance 1. There is enioyned a publike profession of repentance 3. He requireth amendment of lyfe and maners An excellent way to auoid punishments The effectes of true repentance The argumeÌ„t and vse of this fourth chapter Acts. 11. Acts. 21. Ionas falleth to quarelling with God. Men naturally are corrupte and sinfull Ge. 5. 8 2. Cor. 3. The opinion of the NouatiaÌ„s is confuted The place of the sixth to the Hebrues expounded 1. Iohn 5. Gala. 2. A descriptioÌ„ of God out of Exod 34. 1. Hee is a God of great goodnesse 2. Mercifull 3. Long suffering 4. Of muche kindnesse Heb. 1. 5. He repenteth when he shoulde take punishement God rebuketh the enuying zeale indignation of Jonas The contumacie of Ionas The argumente and vse of this present place God by a thing done indeede ouercoÌ„meth Jonas The apothecaries call this Ricinus by another name Cherua Eurus ab vrendo God is greedy in getting occasions whereby to amend vs. All things encrease decrease at Gods apointment Diseases are sent vnto vs from God aboue Ionas passeth measure both in ioy and also in sorow The force of affections God ouercommeth Ionas by the testimonie of his owne mouth The goodnes of God toward such as murmure against him selfe Luke 7. An example of the prouidence of God. The iustice of God who moderateth the rigoure of his iudgements with mercie Rom. 4. A briefe summe of the historie of Ionas Imprinted at London by H. Bynneman for Rafe Nevvberie dvvelling in Fleetestrete a little aboue the Conduit ANNO. 1573. OMNIA TEMPVS HABENT BE
very necessarie vse euen at these dayes when as we heare euery where of the like temptations whilest the wicked become insolente by meanes of their happie successe and the godly thorough their aduersities and continuall afflictions do in a manner giue ouer For we are taughte by Abdias that God in déede afflicteth suche as are his their sinnes so deseruing but yet if they conuert vnto him he receyueth them to fauoure agayne neuer tempting them aboue their power Farre otherwise is the estate of the vngodly who abusing the transitorie felicitie of this worlde to the maintenaunce of their superstition and abominable life neuer in aduersitie acknowledging the iuste reuengement of God but obstinately murmuring against him at length perish for euer Yea euen in this worlde also dothe God oftentymes shew forth examples of his Iustice wherby we are taught to the full that neyther he himselfe sléepeth continually nor yet the felicitie of the vngodly wherwith they are wont to glorie and ware proude can be durable or perpetuall Hauing made this Preface let vs come now to the wordes of this Prophet who as it is the maner also of the reste prefireth a title before his worke in this sorte The vision of Abdias Nowe what hée meaneth by this worde Vision he himselfe expoundeth afterward adding Thus sayth the Lord God vnto Edom. So then this woorde Vision signifieth no other thing saue a Prophecie or word reuealed from god And sufficiently are we taught by the historie of Samuell that the Prophetes were in tymes paste called by the name of Seers namely for God reuealed vnto them his will by Dreames and Visions whiche in spirite they did sée Verie gladly also do the Prophets vse this woorde Vision therby to giue notice that they bring not their fantasies but the Oracles receyued from God aboue whiche only in christian assemblies ought to take place as heretofore hath bene oftentymes sayde There followeth nowe a verie warlyke beginning excéedyng fitte for men trayned vp in warre and bloudshed It is their maner to be delited with rumoures of warre for that occasion of warre béing once offred eyther with hostilitie they runne vpon their next borderers or else let out to hire their owne trauaile to forain Princes and béeing waged for Money make inuasions vpon those whiche neuer hurte them or did them any wrong As touching the Edomites that they were suche kinde of men we may easily gather bothe by this Abdias and also by the Sermons of other Prophets So then to frame his talke to their maners thus doth he begin VVee haue hearde a rumour from the Lord and an ambassador is sent to the Heathen Vp lette vs aryse and fyghte agaynst it As thoughe hée shoulde say Hitherto there coulde come nothyng vnto you more pleasaunte to heare than that warres were proclaymed to this Countrey men or that But nowe heare the rumour whiche I haue hearde and is begoonne not of an vncertayne Authoure but signifyed vnto mée from the Lorde GOD. Namely that hée hathe nowe sente his ambassadoure to the Gentils that they may take in hande warre against you Neither is this ambassage in vaine for there are already heard euery where the voyces of men exhorting one an other to fight against you And in playn words the Prophet giueth it out that God himselfe is the authour of this tumulte therby to make answer to their reasons wherwithall they were deceiued supposing that it could neuer come to passe that any nation shoulde set vpon them in warre especially sith they were on the Assyrians side vnder whose dominion the whole empire of the world was at that season He declareth therfore that this shall be the worke of God euen that the Gentiles shall besyde all the expectation of the Edomites become their enimyes and sodeynly sette vppon them For notwithstanding that warlike stirres are for the most parte raysed vp by menne delyghted in bloud whose desire is to waxe ryche thy care not whether by right or wrong or else to satisfie that longyng after reuengemente whyche they haue alreadie conceyued in theyr mynde Yet dothe GOD who by the brydle of his Prouidence gouerneth the dooyngs of mortall men vse their crueltie to the executyng of his Iudgementes Of whiche matter wée haue also spoken in an other place As pertayning to this that wée haue in hande lette vs learne what they haue to looke for that are accustomed wyth warre and take pleasure in bloudshead and oppression of other men God vseth to play quittance with them and this in a manner is broughte aboute that euen their deathes also hée maketh eyther a ioyfull occasion of rumour or else a pleasant spectacle for other men to béeholde For the same whiche here the Prophets thretneth to the Edomites doth the Lord also threatē vnto all those that are such as these were VVith what measure ye meat sayth he vvith the same shall other men meat vnto you agayne Math. 7. Agayne He that killeth vvith the svvord shall be killed vvith the svvorde and hee that leadeth into captiuitie shall be ledde captiue himselfe Apoc. 13. And againe Esaie 33. VVo be vnto thee that robbest and yet art not robbed of others to thee that layest vvaite yet there is no vvaye layde for thee VVhen thou leauest robbing thou shalt be robbed vvhen thou leauest laying in vvayte men shall also lay in vvaite for thee Suche lyke examples are euery where to bée founde and some proffers of Goddes dealing thys way Germanie a fruteful mother of mercenarie Souldiours hath felte now these certaine yeares whereby woulde to God with other nations it might be brought to amendment least some worsse thing happen afterwarde Howbeit the Edomites set lyghte by these threattes as hauing many thinges wherein they arrogantly and insolentely set their affiance Amongst which the situation of their Countreye was not the least whiche being on euery syde besette with mountaines and rockes men coulde haue no accesse vnto but with great difficultie and dāger They had also wealth so plentifully as séemed euen to suffise for the defence of the countrey Againe they trusted in their leagues wherby they had bound the Nations bordering vpon them to be their confederates Moreouer they chalenged peculiarly to them selues a cōmendation of wisedome and it is credidible that these men béeing exercised in warfare and skirmishes were thoroughly fraighted also with deceytfull guyles and deuises hable inough to deceyue any Yet doth Abdias declare that all these things shall nothing auayle them And euen at this presente he beateth downe the confidence that they reposed in the situation and wealth of the countrey playnely in the meane season taunting their insolencie whereby euen without deserte they preferred themselues before other people Beholde saith he I haue made thee a little one among the Heathen thou arte of very small reputation The meaning is this What occasion haue you in good soothe to pleasure in arrogancie and pride séeing I haue giuen you no
cause so to do For although thorough my bountifulnesse ye haue suche things as mighte be sufficiente for you yet notwithstanding if ye be compared with other nations your glorye shall be very small The lande in déede wherein ye inhabite is but vnpleasaunt and included within very straite limits As for your riches that ye possesse youre owne countrie bréedeth them not but they are broughte in from other places and in a manner gotten with ill deceits Neither did I suffer your nation so to multiplie to the end ye might go beyonde other in number of souldiours Finally this was mine intente that by being mindfull of your owne originall and estate ye mighte learne humbly and modestly to behaue your selues and stande in reuerence and awe of my will. But farre otherwise is the matter fallen out For the pride of thine hath deceiued thee euen to be proud whether I will or no. For in as muche as thou hast thy dwelling among the clefts of rocks and in excéeding high towers thou darest aduenture to challenge any as though none were hable to conquere and subdue thée But heare O thou proude lande what I haue determined as touching thée Though thou passedst the Eagles in flying and placedst thy fortresses and strong holdes euen among the starres yet shalte thou not escape my handes For I wyll plucke thée downe from thence and hauing firste despoiled thée of all ayde set thée out afterwarde to be robbed and made desolate of thine enimies And this is greatly to be obserued that he so dilligently admonished them of their poore estate For there is no other thing that maye make thée arrogante spirites of men more to humble thēselues than if men consider who they are and howe many thinges they are destitute of wherwith others do abounde For so hath God disposed the doings of mortall men that there is none whiche hath not néede of the helpe and ayde of other men and euen they whiche suppose that in some things they excell all shal yet in some other things if they thoroughly examine their whole estate find themselues of all men liuing the most miserable These things duly considered will make that both we shal be the lesse puffed vp with present prosperitie and also we shall haue the greater respecte vnto Christian Charitie without the whiche nation and realmes cannot possibly stand But bycause the Lord knew that this suffised not for the repressing of those arrogant mindes he goeth on in describing of their destruction and sheweth that the same shall not be after the common sorte If theeues had come vpon thee saith he if robbers had rushed vpon thee in the night that is to say vnwares hovv hadst thou bin spoyled By a comparison he amplifieth their destruction and spoyling As though he shoulde saye It mighte be thought a miserable thing if eyther théeues or violent robbers should come in the night tyme and spoyle your palaces Yet is this a smal thing in respect of the other For suche kinde of men liste not to make curious searche of all things But when they haue sacked vp so muche as they thinke inoughe they prouide for themselues by fléeing away So if the Grape gatherers robbe any Vine of hir clusters they woulde at the least leaue some Grapes behynde them But when as the tyme of my iudgement shall come vpon you all things shall atonce be taken from you and ye all withoute exception together with all the goodes that ye haue shal vtterly be rooted oute And the rather to moue them he bringeth them as it were to the béeholding of a presente thing and with admiration addeth Hovve are the things belonging to Esau searched out That is to witte his goodes or treasure Howe are those things founde out which they had hidden reserued in verie secret places By this place wée are taughte what for the moste parte happeneth vnto such as heape together welth by violence and ill meanes They light at length vpon such as are like to thēselues who by the same guileful meanes rob thē also Thus they haue hoorded vppe riches together but they could not tell for whom Neither doth it auaile to seke against the Lord either blind couertes or other kinds of ayde whereby to preserue suche as they haue For no man is able to bleare Gods eyes or escape his hand as not long since the prophet Amos hath declared Let vs rather learne to folow righteousnes iudge lowly of oure selues placing all oure hope in Christ alone who by the merite of his death hath purchased for vs those true permanent treasures which in time to come we shall haue giuen vs to enioye To him belongeth thankes giuing honour glorye and dominion for euer Amen The second Homelie ALl the men that vvere thy confederates haue sent to thee euen vnto thy borders They haue deceiued thee thy men of peace haue preuailed ouer thee yea euen the men that did eate thy breade shall laye a wound vnder thee He hath no vnderstāding in him VVill it not come to passe in that day saith the Lorde that I shall destroy the vvise mē out of Edom and vnderstanding frō the mounte of Esau Thy captaines O Theman shal faile that a mā may be cut of frō the moūt of Esau to be destroyed Bicause thou hast oppressed thy brother Iacob thou shalt be couered thy selfe vvith shame and perishe for euermore STill goeth Abdias on to set against the vaine confidence in outwarde aides wherunto while the Edomites leaned they contemned the threatnings of god And here at this presēt he reasoneth as touching their leagues wherewithall they had linked vnto them the nations that were their next borderers perhaps together with them the Babylonians also Then passeth he ouer to speake of their boasting in wysedome and warlike strength and proueth that all these things shall nothing auayle them séeing that contrarie to the lawes of nature they leaue not of to persecute their brethren This vse are we to take of this place neuer to arme our selues with anye outward meanes of defence against the iudgementes of God but rather submitting our selues vnder his hand let vs conuert vnto him who if we be truely penitent will receiue vs into his fauor againe First of all after the Prophet hath takē away the confidence in strong holdes and abundance in wealth he talketh now of their leagues or confederacies and saith that the trust which they put therin shall be so vaine and frustrate that they shall bring them no helpe but rather destruction And the rather to moue the mindes of his auditours he setteth out the same with many words First all the men that were thy confederates haue sente vnto thee euen vnto thy borders They haue deceiued thee These wordes of many are red after another sort which suppose that this worde Schalach here signifieth to driue or to cast out as though this were the meaning Thy confederates shall driue thée out But bycause